rory wrote:Robby, DB; as someone who practiced pure land I can tell you that by calling on Kannon via one of her mantras you're asking to be born in her pure land, Mt. Potalaka, that's why I made that remark. I hope you both want to go there..lol. I'd say from your eclectic practice you're both Tendai rather than NIchiren.
My position is a bit complicated to explain. I take Bodhisattvas like Kannon, Jizo, Fugen, and Monju as personifications of their respective provisional merits. So, chanting one of Kannon's mantras could understood as a means of cultivating authentic compassion within oneself toward others. In theory, chanting Daimoku should be sufficient to awaken and cultivate all of the virtues and merits. However, sometimes I need a strong dose of compassion to counter my resentment and anger.
I could view the Nembutsu in much the same way. However, now we are talking Buddhas. I go with the One Buddha per Dispensation concept as explained by Nagasena. Anyway, I do not really have any objection to someone chanting Nembutsu. It could even be consistent with the One Buddha concept if Amida were seen as an Emanation of Shakyamuni.
Back on the topic, I believe that sound, posture, figurative language, and visual imagery can convey spiritual states such as maitri, karuna, kshanti, prajna, and so on, in ways that the literal semantic value of words can not.