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Yixing belonged to the northern school of Chán Buddhism, but this was not seen by Chinese Buddhist culture as being fundamentally different from the esoteric teachings of Śubhakarasiṃha. [8] Around the turn of the eighth century, the northern school was known for its esoteric practices of dhāraṇīs and mantras . [ 9 ]
A yidam or iṣṭadevatā is a meditational deity that serves as a focus for meditation and spiritual practice, said to be manifestations of Buddhahood or enlightened mind. . Yidams are an integral part of Vajrayana, including both Tibetan Buddhism and Shingon, which emphasize the use of esoteric practices and rituals to attain enlightenment more swi
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. [28] [29] Śubhakarasiṃha's most eminent disciple, Yi Xing, who was an influential Zhenyan figure in his own right, later practiced Chan Buddhism.
Christopher Wallis meanwhile, basing himself on the definition given the tantric scholar Rāmakaṇṭha, gives four main features of tantra: "1) concern with ritual modes of manipulation (of the environment or one's own awareness), 2) requirement for esoteric initiation (to receive access to the scriptural teachings and practices), 3) a ...
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 ...
After the study of the exoteric texts, a monk may then enter the esoteric study and practice of tantric texts, particularly the Guhyasamāja, Yamāntaka, and Cakrasamvara tantras. [ 104 ] A monk who has completed all his studies may then attempt a geshe degree, a title rare and difficult to obtain which can take 15 to 25 years to complete. [ 105 ]
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].
Japanese esoteric Buddhism (Himitsu-bukkyō or Mikkyō) was created according to the Tendai and Shingon schools. To distinguish between them, Shingon was referred to as "Eastern Esotericism" (Tōmitsu), due to the location of one of its main temples in Kyoto, while the tendai esoteric practice (Mikkyō) was referred to as Taimitsu. [127]