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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 ...
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 ...
[43] [44] These Carya songs contained esoteric instructions on the Vajrayana Buddhist view and practice. [45] Many esoteric references were communicated through coded language. [46] Many of these songs survive in Tibetan translation. One collection by Viraprakasa has songs from the eighty four mahasiddhas, and is known as Vajra Songs: The Heart ...
Esoteric practices are diffused throughout the Japanese Buddhist tradition in various forms outside of these schools. Mikkyō has been influential in Japanese culture and history, shifting aristocratic court culture away from the Confucian ritsuryō political structure, and contributing to the development of Japanese literature through waka and ...
The use of kuji is essentially a layman's practice and is uncommon in many orthodox Buddhist traditions. It is, however, found extensively in Shugendō, the ascetic mountain tradition of Japan and Ryōbu Shintō, which is the result of blending Shingon Buddhism and Shinto. The nine Buddhist cuts in order are. Rin. Pyo. To. Sha. Kai. Jin. Retsu ...
A common practice for the Mantra of Light was to sprinkle pure sand, blessed with this mantra, on the body of a deceased person or their tomb, based on teachings expounded in the Sutra. The belief was that a person who had accumulated much bad karma, and possible rebirth in Hell would be immediately freed and allowed a favorable rebirth into ...
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.
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.