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PostPosted: Thu Jun 20, 2013 10:37 pm 
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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.
gassho
Rory

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PostPosted: Fri Jun 21, 2013 10:29 pm 
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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.
gassho
Rory


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.


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PostPosted: Sat Jun 22, 2013 3:24 am 
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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.

Illarraza


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PostPosted: Sat Jun 22, 2013 2:10 pm 
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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? :popcorn:

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PostPosted: Sat Jun 22, 2013 3:21 pm 
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Ayu wrote:
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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? :popcorn:


That, and it is straying off the topic. I am afraid we were not of much use in regard to the original question.


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PostPosted: Sun Jul 07, 2013 7:16 am 
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no worries I did find the Gosho that ilarazza was referring to anyway. cheers :)


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