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.
robby wrote:rory wrote:Dharma Bum wrote:Sound also appears to be quite important in Tibetan Buddhism. Ref. the book Foundations of Tibetan Mysticism by Lama Anagarika Govinda, which goes into some detail on this matter.
As an aside, there is quite a bit of generally instructive material in that book, to which Nichiren Buddhists can certainly relate. I personally have no experience with any of the Tibetan Dharma traditions, but found the observations on the power of matra practice to be quite consistent with my own experience. In fact on many occasions I will substitute Om Mani Padme Hum for Nam Myoho Renge Kyo - another six beat mantra that is quite effective in concentrating the mind.
you don't sound like a Nichiren Buddhist then if you'd chant that; at that point why not Amida's name if it really doesn't matter.
That is an interesting question. I chant Daimoku and the Chrenrezig Mantra, but each one for a different purpose. Those purposes are complementary; they do not conflict. I do not chant Nembutsu, because it's stated purpose of rebirth in Sukhavati conflicts with the purpose of my practice.
Nichiren says they are conflicting. Even was Om Mani Padme [Pame] Hum a minor good, should it take away from performing a major good [chanting Namu Myoho renge kyo] it becomes a major evil.
Ayu wrote:Nichiren says they are conflicting. Even was Om Mani Padme [Pame] Hum a minor good, should it take away from performing a major good [chanting Namu Myoho renge kyo] it becomes a major evil.
Sounds pretty much like sectarianism?
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