A Fistful of Sand

Ksitigarba In theory the Bodhisattva Vow looks very cool and altruistic. I've presented here an argument justifying the teaching. The Bodhisattva Ideal has some very real problems when filtered through the teachings of the Buddha, but in order to be fair and have the appearance of unbiasedness I present this article to you.  This is a rationale for the popular Mahayana theory is that a Bodhisattva is a higher ideal of spiritual aspiration than that of the Arahant. It is usually taught in Mahayana that the goal of the Arahant is only nirvana. This is the extinction of the asravas on the individual level; whereas the goal of the Bodhisattva is bodhi, enlightenment, or sometimes referred to as “spiritual awakening”, of sometimes oneself, but usually postponing that goal until others have reached it. The asravas are the four currents of ignorance, desire for sensory gratification, craving for self-existence, and attachment to views or opinions. The removal of these is th

Western Pure Land Is there a problem with Pure Land Buddhism? It sounds very cool and altruistic. In Pure-Land Zen, Zen Pure-Land Master Kuang begins the book with this observation: “Thus, at the popular level, the Pure Land of Amitabha Buddha is an ideal training ground, an ideal environment where the practitioner is reborn thanks both to his own efforts and the power of Amitabha Buddha’s vows (other-power). No longer subject to retrogression, having left Birth and Death behind forever, the cultivator can now focus all his efforts toward the ultimate aim of Buddhahood. This aspect of Pure Land is the form under which the school is popularly known. “At the advanced level, i.e., for cultivators of high spiritual capacity, the Pure Land method, like other methods, reverts the ordinary, deluded mind to the Self-Nature True Mind. In the process, wisdom and Buddhahood are eventually attained. This is exemplified by the following advice of the eminent Zen master Chu Hung (Jap

Three Pure Land Sages Bishop Koshin Ogui of the Buddhist Churches of America introduced me to Pure Land Buddhism in the 1990s. He also recognized me as ordained clergy and gave me my Dharma name. At the time he was the Master at a Jodo Shin Temple in Cleveland. Ogui was also the Master at the Midwest Buddhist Temple in Chicago. A remarkable man and teacher he was instrumental in my taking on the unified practice he held so dear. The emphasis of my practice varies with my needs. This is the way the Buddha taught. One size does not fit all any more than one tool in the box is sufficient for all jobs.   One of the main themes he emphasized was the unified practice. This is where Jodo and Zen are combined into one integrated whole. The Chinese invented this method thousand or so years ago. Tendai and its predecessor T’ien T’ai demanded this method of unifying practices. Since each being is unique, each being responds best to a unique practice.   Based on what I have lear