The following is a discussion on mantra and how its efficacy is described by Mahayana schools. Do Peter B's responses correspond with how Mahayana practitioners on this site would describe mantra use? Especially this statement
"A true mantram is believed by those who practice Hindu or Buddhist Tantra to be the sound embodiment of that which it represents. A Sanskrit mantram will contain a seed syllable. ( " Bija mantra " ) That seed syllable is not different to that which it represents. It is not merely symbolic. Its recitation is believed to have an objective effect by dint of its nature."
Thanks
Prasadachitta
PeterB wrote:I dont think there is actually a contradiction here.
Ajahn Chah is describing the function of a parikamma which many on this forum have found to be of great usefulness.
A mantram on the other hand is of a different order. A true mantram is believed by those who practice Hindu or Buddhist Tantra to be the sound embodiment of that which it represents. A Sanskrit mantram will contain a seed syllable. ( " Bija mantra " ) That seed syllable is not different to that which it represents. It is not merely symbolic. Its recitation is believed to have an objective effect by dint of its nature.
There is no such concept within the Theravada.
Buddho is therefore a mantra -like construct which carries a profound symbolic meaning, that can be utilised like a mantram. But it is not technically a mantram.
Prasadachitta wrote: Hello Peter,
I believe Buddhist Tantra does not make the distinction you describe. The mantra is not said to be "merely symbolic" but it is also not "believed to have an objective effect by dint of its nature". There is an effect by way of Dependent Arising. The mantra is an extension of recollecting the Three Jewels and therefore its objective effect is dependent upon that. This is one of the main distinctions between Hindu Tantra and Buddhist Tantra. This does not mean that Buddhist tantra practitioners dont "believed it to have an objective effect by dint of its nature", but I expect you will find this kind of thing among Theravada practitioners as well. Many people are fettered by rites and rituals regardless of the tradition.
PeterB wrote:Sorry Prasadachitta but in terms of the Higher Yoga Tantras of the Vajrayana you are incorrect.
The Bija Mantra or seed syllable is considered to have objective reality as it arises non dependently from the Tathagatagharbha, and is therefore not different from that which it denotes.
For example The Guru Rinpoche mantra
Om Ah Hum Benza Guru Pema Siddhi Hung is considered to be not different from Padmasambhava.