Often the Pure Land path of Amida Buddha is said to be the "easy path," welcoming all who chant the Nembutsu (and depending on the sect in question, fulfill certain other minimal requirements).
However, this essay puts forth the philosophy behind Bodhisattva Ksitigarbha's fundamental vows as perhaps even "easier," calling it "the most lenient." As many of you know, the
Bodhisattva Ksitigarbha vowed not to leave Samsaric existence until each and every sentient being had been liberated. Although this is in a sense a vow made by all on the Bodhisattva path, Bodhisattva Ksitigarbha is especially associated with this vow to aid in the salvation of all beings.
The essay can be found here:
https://www.bauswj.org/wp/wjonline/stud ... ntal-vows/
Quote follows:
"Each Buddha and Bodhisattva has his own special cultivation method that calls for specific prerequisites, and most cultivation methods are designed for virtuous men and virtuous women who have made the vow of Anuttara-samyak-sambodhi. Right now we are unable to pull ourselves out of the path of ten harmful deeds and the eight sufferings; therefore, all these exquisite cultivation methods are beyond our reach. The cultivation methods provided by Bodhisattva Ksitigarbha are the most lenient, and do not ask for any qualification other than acknowledging the fact that we are the obstinate, hard to tame, habitual evil-doing, sinful-suffering beings who lack merits and are short of virtues..."
The sutra recommends a variety of ways to strengthen our relationship with the Three Jewels, but we must begin with a very simple acknowledgement:
However even this is not easy for us in our wretched deluded state:This sutra has made very clear from the very beginning that the sentient beings of this era and this earth are obstinate and hard to tame, therefore we fail to make close connection with the Three Jewels.
In order to make close connection with the Three Jewels, the sequence is: (1) start from knowing and truly agreeing to the dharma on “suffering and happiness” according to Buddha’s view point. Once we do that, we have made a primary connection with the Three Jewels.
Hope is not lost, however. The sutra gently guides the reader through an understanding of various successive truths and practices. But we need help. Great emphasis is placed on the power of the Vow.Unfortunately, as “obstinate, hard to tame, habitual evil-doing, sinful-suffering beings”, we are indifferent to “what is happiness and what is suffering” as Buddha taught it, therefore, we are unable to differentiate what is truly beneficial and what is truly evil, not to mention knowing the truth-false and right-wicked. Consequently, we are unable to take homage in the Three Jewels, thus forever live in a state of delusion, upside-down-ness, slumberous, ignorance and stupidity that wisdom is unable to elicit. This is a very important message provided by the Sutra of Ksitigarbha’s Fundamental Vow.
It is an interesting path, and one not much heard about thes days in Mahayana circles. There are many parallels with Amidist Pure Land theory (our fundamentally wretched and lowly state, the need for help from an 'other power', devotionalism, the power of the Vow). Perhaps the Ksitigarbha Sutras were "overshadowed" by the Amidist faith for this reason.Because we are the obstinate, hard to tame, habitual evil-doing, sinful-suffering beings, without the help from Buddha we will not understand the dharma of “suffering and happiness”, so we could never get to know the dharma of The Four Noble Truths. Consequently, we are under the influence of the Power of Karma forever.
In the Sutra of Ksitigarbha’s Fundamental Vow, we learn about the four past lives of Bodhisattva Ksitigarbha, which teaches us that even Bodhisattva Ksitigarbha had to rely on the Power of Vow as the only way and means to overcome the Power of Karma. As long as we are willing, our future can be guided by the Power of Vow and be free from the controlling force of Karma; in addition, we can forever leave the karma track to gain true freedom and true deliverance.
The Sutra of Ksitigarbha’s Fundamental Vow tells us that Bodhisattva Ksitigarbha is the prime representative of the Vows of all Bodhisattvas and Buddhas in the ten directions of the past, present and future...all sentient beings need to take homage in Ksitigarbha to synchronize their vows with his grand vow.
But there are many subtle differences, too...Ksitigarbha's path emphasizes a gentle process of understanding the four noble truths and taking our own vows to avoid evil; it also seems to place great importance on three-jewel devotion achieved with the help of Ksitigarbha devotion.
南無地蔵菩薩。