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One example is the Mantra of Light (kōmyō shingon), which is common in Japanese Soto Zen and was derived from the Shingon sect. [103] The use of esoteric practices (such as mantra) within Zen is sometimes termed "mixed Zen" (kenshū zen 兼修禪). Keizan Jōkin (1264–1325) is seen as a key figure that introduced this practice into the Soto ...
Aaron Proffit explains the benefits of the long version of the dharani according to the tradition of Chinese Esoteric Buddhism as follows: [4] Chanting this dhāraṇī one thousand times is said to purify all past karma, bestow rebirth in the highest level of Sukhāvatī, and produce visions of Sukhāvatī , Amitāyus Buddha, and assemblies of ...
The Mahāvairocana Tantra consists of three primary mandalas corresponding to the body, speech and mind of Mahāvairocana, as well as preliminary practices and initiation rituals. According to Buddhaguhya’s Piṇḍārtha (a summary of the main points of the tantra) the Mahāvairocana Tantra system of practice is in three stages: preliminary ...
According to Thích Thiện Tâm, there are four major "types" of nianfo practice: (1) the practice of Pure Land nianfo alongside Chan/Zen practice; (2) practicing nianfo alongside the recitation of Mahayana sutras; (3) practicing nianfo alongside esoteric practices, such as mantra and dharani; (4) the exclusive practice of nianfo (either with ...
In Chinese Buddhism there was no major distinction between exoteric and esoteric practices and the Northern School of Chan even became known for its esoteric practices of dhāraṇīs and mantras. [29] [30] Śubhakarasiṃha's most eminent disciple, Yi Xing, who was an influential Zhenyan figure in his own right, later practiced Chan Buddhism.
The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with the understanding that to break this link is a serious downfall. [citation needed] In Vajrayana (tantric Buddhism) the lama is perceived as the way itself. The lama is not an individual who initiates a person, but the ...
These Vajrayāna Buddhist practices are mainly drawn from the Buddhist tantras and are generally not found in "common" (i.e. non-tantric) Mahayana. These practices are seen by Tibetan Buddhists as the fastest and most powerful path to Buddhahood. [3] In Tibetan Buddhism, the higher tantric yogas are generally preceded by preliminary practices (Tib.
The practice of ku-ji ho as found in Japanese esoteric Buddhism is a sanmitsu nenju (concentrated three mysteries practice), and as such, consists of several dependent, integrated practices. It can be practiced in the form of either of the two mandaras of esoteric Buddhism [mikkyo].