Daoist Use of Buddhist Mantras

[Kongming]

Historically has there ever been the use of specifically Buddhist mantras, say particularly those with more mundane effects besides their purely spiritual effects (such as changing destiny, protection, etc.), by Daoists? From what I've read it seems the Daoists have their own mantras and even created some pseudo-Sanskrit mantras, but is there any precedent for a Daoist using Buddhist mantras and spells for their own use?

 

Is there any examples of contemporary Daoist use of Buddhist mantras? I figure someone with more direct knowledge of Chinese Daoism will likely have greater insight into this than me.

 

I ask because not only is the interaction between the two traditions historically an interest of mine, but I also find myself in the position where I tend to have more interest in Daoism as a personal path but also have practiced a Buddhist mantra (Cundi mantra) that I've found and continue to find useful. That said I don't wish to create my own personal New Age mishmash but rather am interested in being a sincere and traditional practitioner. Thus I'm in a bind as to whether, as someone interested in Daoism, it would be proper for me to recite this mantra. So far the only rationalization I can give is that Cundi is seen as a manifestation of Guanyin, who is also important in Daoism, and that Cundi is also often associated with the specifically Daoist goddess "Doumu" (they share the same mudra for example.)

 

Or is all of this just a case of me not understanding either tradition and the relationship between the two? In short, I wonder what a modern Quanzhen Daoshi/priest would think of the matter.

 

Thanks in advance for any insight and assistance.

Edited July 5, 2017 by Kongming

[voidisyinyang]

I mentioned already that Master Zhang, Yuanming is also a Buddhist master and he teaches and practices reciting Om Mani Padme Hung. My own teacher also practices this as well from the same lineage apparently.

 

Let's see - where did I read about this?

 

Oh it was in that cache of documents a Tai Chi teacher sent me via dropbox....

 

....

 

I'll have to see if I can find it.

 

But you can get that Buddhist mantra meditation c.d. from http://springforestqigong.com which is based on the same lineage from Qingchenshan.

 

Found it - Puzhao Temple. Taoist Master Abbot Zhang was the teacher of the Buddhist Abbess of Puzhao Temple.

Edited July 5, 2017 by voidisyinyang

[voidisyinyang]

Steve Jackowicz, "Om Mani Padme Hum in Daoist Revision"

 

2013 Journal of Daoist Studies Vol. 6.

 

 

Edited July 5, 2017 by voidisyinyang

[voidisyinyang]

Daoist  and  Buddhist techniques have cross‑fertilized each  other  for al‑  most  two  millennia.  The  Buddhist  mantra  Om Mani Padme Hum  is  an  ubiquitous element of Buddhist practice, and has an widespread use in  Daoism.  In the summer  of  2012  in  Sichuan,  China  at the  Palace  of  the  Heavenly Dragon (Tianlong gong), I was able to receive instruction on a  Daoist form of the mantra which mapped the resonances to specific areas  of the body. This practice was the core of one of the nun’s daily regimen.  This  version  of  the  practice  epitomizes  the  process  of  hybridization  of  Buddhist to Daoist practice, as well as demonstration of a kataphatic ap‑  proach, somaticization of spiritual states, and cosmicization. The Practice  The practice itself is simple. The mantra is repeated while in a seated po‑  sition.  Upon  observation  the  practitioner  is  seen  to  chant  and  to  sway  with the syllables of the chant as they are repeated. The cadence repeats  and  increases  in  speed  until,  after  an  indeterminate  number  of  repeti‑  tions, the practitioner intones the last syllable and then sits in meditation.  Although the outer appearance resembles many other types of chanting  practice,  there  is  an  ornate  inner  visualization  that  accompanies  the  chant, as well as requisite technical components of the intonation of the  mantra that are considered vital to the eliciting of the correct cosmic en‑  ergy (qi) and achieving potency in the technique.  The  practitioner  needs  to  be  able  to  intone  the  syllables  correctly  according to the lineage technique. Instead of a labial pronunciation, the  tone is deep and resonant and loses some of its distinction in sound be‑ 204 / Journal of Daoist Studies 6 (2013)  coming more of a deep pulsing note. The advice from the initiates was  that the body needs to shake with the sound as if a bell echoing to eter‑  nity that was sounded by the Goddess Guanyin herself.  The  inner  visualization  begins  with  the  practitioner  sitting  and  calming his mind dispelling any negative thoughts or emotions. Then he  looks inside seeing the Goddess Guanyin reflected in his heart as if in a  calm and still pristine lake. The practitioner then feels the heart resonate  the syllable en. The attention shifts to the area just beyond the left upper  arm, where the practitioner feels the syllable ma resonate. Next the prac‑  titioner resonates the syllable ni feeling it in the area directly above the  crown of the skull. The practitioner then feels the resonance of the sylla‑  ble ba next to the right upper arm. Next the practitioner feels the syllable  mi resonate in the lower abdomen. Finally the syllable hong is felt reso‑  nating throughout the body expanding to the limits of the universe. The  cycle is repeated as many times as the practitioner feels is needed to ex‑  perience  a  transcendent  expansion  of  cosmic  force  (qi).  The  practice  is  then followed with a period of quiet meditation. Historical Origins  Om  Mani  Padme  Hum  goes  back  to  the  Karandavyāūha  Sutra  (Foshuo  dacheng zhuangyan baoyu jing 佛說大乘莊嚴寶玉經, T. 1050), a Mahayāna  Buddhist text that originated in the late fourth or early fifth century CE.  The sutra describes  the  Bodhisattva  of  Compassion, Avalokiteśvara, as  the highest of the Buddhist iśvara (divine lords) and as the originator of  many  deities. Avalokiteśvara  is described  in  this sutra  as being higher  than the Buddha himself. The mantra is presented as a means to enlight‑  enment  embodying  the  nature  of  the  Bodhisattva  of  Compassion.  Om  Mani Padme Hum, then, is both the paramardāya, or ʹinnermost heartʹ, of  Avalokiteśvara.... It  is  also... a mahāvidya,  a mantra capable  of bringing  about the ʹgreat knowledgeʹ of enlightenment itself” (Studholme 2002).  The mantra’s meaning is not clear. Om is the resonant sound at the  core of the universe. The sound has no phonemic translation. Mani padme  means “jewel lotus,” which can be read as a “be‑jeweled lotus” or a jewel  in the heart of the lotus. The term may refer to the Bodhisattva of Com‑  passion. Hum is another mantric sound that has no translation. Jackowicz, “Om Mani Padme Hum” / 205  The  Karendavy...

 

https://muse.jhu.edu/article/635111/pdf

[voidisyinyang]

oops

 

Edited July 5, 2017 by voidisyinyang

[Mudfoot]

Stephen Hayes, Bujinkan teacher turned esoteric buddhist teacher, on Om mani padme hum. 

 

Om= That is a plead to Heaven 

 

Mani = jewel,  like in the Diamond sutra, you are pleading for wisdom /Knowledge. 

 

Padme =lotus,  might be a reference to the fully developed crown chakra. 

 

Hum = That is you accepting the grace of Heaven. 

 

Intention up, evolve,  internalize. 

 

It is 20 years since I read that one,  but this was more or less the core of it according to Hayes. 

[rex]

Isn't Guan Yin revered both as a Daoist Immortal and Buddhist deity? Cross-fertilisation or different paths to the same source of grace that works expediently? 

[Mudfoot]

Following my last post,  Ken Cohen in the dvd Qi healing states that Om invokes the power of creation. 

 

And yes, sorry Kongming for going off-topic. 

[voidisyinyang]

15 hours ago, rex said:

Isn't Guan Yin revered both as a Daoist Immortal and Buddhist deity? Cross-fertilisation or different paths to the same source of grace that works expediently? 

 

I've read that the main reason Guan Yin was created was because of the Taoist worship of the Queen Mother of the West - or the Mystic Valley, etc. - the female principle. So Guan Yun was transformed from a male in India to a female in China because of Taoism.

 

All the Chinese literati can chime in with some kind of literati debate. haha.

[SeekerOfHealing]

You need to read Kukai's books when he proves supermany of buddhism over taoism. He explains why buddhist mantras works and why daoist does not work. 

[voidisyinyang]

1 hour ago, SeekerOfHealing said:

You need to read Kukai's books when he proves supermany of buddhism over taoism. He explains why buddhist mantras works and why daoist does not work. 

 

Why do you post on a Daoist website if you think Buddhism is superior to Taoism and Taoist mantras don't work?

 

Are you some kind of Buddhist missionary? haha.

[SeekerOfHealing]

Where did I mention that I think Buddhism is superior to Taoism? 

[Mudfoot]

All hail the Shaolin Temple? 

 

This is the general section after all, not the daoist section. 

[SeekerOfHealing]

@Kongming

 

I suggest you to read. 

 

"Sangō shiiki (三教指歸; Indications of the Goals of the Three Teachings), was an apology for Buddhism, written when he was 24 years old (797). Kūkai, in this work, compared Buddhism, Confucianism, and Taoism, and discussed the superiority of Buddhism. He used a form of literary narrative, displaying his literary talent. The work demonstrates Kūkai’s knowledge of existing belief systems, including Confucianism and Taoism. The Nara temples, with their extensive libraries, were the most likely place, perhaps the only place, where Kūkai could have found all of these texts"

 

Generally if daoist would new the power and practice of Vairochana, Daoism and other religion itself would disappear. The only thing which keep those things going is just limited mind and character which cling to the teachings of confucius or laotzu.

 

 

Edited July 6, 2017 by SeekerOfHealing

[Kongming]

I've read Kukai and am fairly familiar with Shingon (at least intellectually) as it is one of the sects of Buddhism (along with general East Asian esoteric Buddhism) that most interests me.

 

That said I can't agree with Kukai or much of Buddhist polemics regarding their unique superiority over every other tradition...to be honest in another thread I recently posted on Daoism and Buddhism's difference, where they do differ doctrinally I am mostly in agreement with Daoism's positions. 

 

Furthermore Kukai's assessment of Daoism seems to largely be a straw man since he portrays Daoism as being concerned with getting into heaven, which according to Buddhism is samsaric, and therefore not leading to true liberation. Problem is this is not only a simplified and inaccurate view of Daoism but also fails to take Daoism on its own terms when it (usually) portrays immortality or "xianhood" or becoming a "zhenren" as being equivalent to Buddhist liberation, namely permanent and unable to be lost.

 

Another problem is the primary form of Daoism today and the one which interests me most, namely Quanzhen/Neidan, postdates Kukai.

 

Personally I am a bit of a perrenialist in many respects, so I'd say Shingon's Vairocana is equivalent to a personalized form of the Dao, and hence their powers would be equal.

 

Interestingly in the Buddhist hierarchy of traditions, particularly that employed in Tibet, Buddhism is supposed to be superior to all other traditions, Mahayana superior to Hinayana, Vajrayana as superior to "regular" Mahayana, and sometimes Dzogchen/Mahamudra put as superior to "regular" Vajrayana/tantra. Daoist alchemy in its methodology and framework is closer to tantric Buddhism than other forms and in its dialectic is often similar to Chan/Zen, which in turn is often seen as similar to Dzogchen in many respects. In other words, if Daoist alchemy/Quanzhen were a form of Buddhism it would be placed very highly on Tibetan (and Shingon) hierarchies of potency.  Daniel Reid compares Quanzhen favorably with Dzogchen here for example:

 

http://danreid.org/daniel-reid-articles-practice-makes-perfect-dzogchen-chuanchen.asp

 

In short, I don't think Daoism is inferior to Buddhism in any way or I would just be a Buddhist, and indeed I personally often am in agreement with Daoism where the two differ.

 

Back to the primary topic, again I do find the Cundi mantra useful for a variety of reasons while being more interested in Daoism, but as noted am weary of falling into personalized paths of a New Age mishmash.

Edited July 6, 2017 by Kongming