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'''Dharani''' (Skt. ''dhāraṇī''; Tib. [[གཟུངས་]], ''zung''; [[Wyl.]] ''gzungs'') — long [[mantra]]s, which are placed inside sacred statues and [[stupa]]s. Dharanis are seen as goddesses in themselves. | '''Dharani''' (Skt. ''dhāraṇī''; Tib. [[གཟུངས་]], ''zung''; [[Wyl.]] ''gzungs'') — long [[mantra]]s, which are placed inside sacred statues and [[stupa]]s. Dharanis are seen as goddesses in themselves. | ||
Gergely Hidas gives the following definition, in his excellent overview of Dharanis: | |||
:Dhāraṇī is an exclusively Buddhist term, the primary literary meaning of which is not completely clear. In the extended sense, dhāraṇī has most often been interpreted as “spell.” However, its semantic range is wider than the sphere of incantations, with a further principal interpretation as “memory” or “mnemonic device.” Especially in earlier sources, dhāraṇī was a mnemonics-related term in most cases, a use that appears to have faded away with the course of time. At least synchronically speaking, dhāraṇī is decidedly polysemic and context sensitive (Davidson, | |||
2009). In the present literary context, the “spell” interpretation of dhāraṇī as used here describes a reasonably distinct scriptural body. However, dhāraṇī is often appositional or interchangeable with two other closely related words – mantra and vidyā, which also refer to a spell.<ref>Gergely Hidas, “Dhāraṇī Sūtras,” in J. Silk, O. von Hinüber, V. Eltschinger (eds.) ‘’Brill’s Encyclopedia of Buddhism. Vol. I. Literature and Languages,’’ (Brill, Leiden, 2015), 129. | |||
==The difference between a Mantra and a Dharani== | ==The difference between a Mantra and a Dharani== | ||
Revision as of 04:47, 10 February 2017
Dharani (Skt. dhāraṇī; Tib. གཟུངས་, zung; Wyl. gzungs) — long mantras, which are placed inside sacred statues and stupas. Dharanis are seen as goddesses in themselves. Gergely Hidas gives the following definition, in his excellent overview of Dharanis:
- Dhāraṇī is an exclusively Buddhist term, the primary literary meaning of which is not completely clear. In the extended sense, dhāraṇī has most often been interpreted as “spell.” However, its semantic range is wider than the sphere of incantations, with a further principal interpretation as “memory” or “mnemonic device.” Especially in earlier sources, dhāraṇī was a mnemonics-related term in most cases, a use that appears to have faded away with the course of time. At least synchronically speaking, dhāraṇī is decidedly polysemic and context sensitive (Davidson,
2009). In the present literary context, the “spell” interpretation of dhāraṇī as used here describes a reasonably distinct scriptural body. However, dhāraṇī is often appositional or interchangeable with two other closely related words – mantra and vidyā, which also refer to a spell.Cite error: Closing </ref> missing for <ref> tag
om̐ namo bhagavate aparimitāyurjñānasuviniścitatejorājāya tathāgatāya arhate samyak saṃbuddhāya |
tadyathā | om̐ puṇye puṇye mahāpuṇye 'parimitapuṇye 'parimitapuṇyajñānasaṃbhāropacite |
om̐ sarvasaṃskārapariśuddhe dharmate gaganasamudgate svabhāvaviśuddhe mahānayaparivāre svāhā |
The Boundless Life and Wisdom Dhāraṇī:
om̐ homage to the blessed boundless life and wisdom, the firm king of the splendor, the tathāgata, the arhat, the fully awakened one!
It is like this: om̐ merit merit, great merit, boundless merit, you (who) perfected the accumulation of boundless merit and wisdom!
om̐ you who have purified all compounded phenomena, you the dharmatā, you have risen into the sky, you (who) are pure by nature, (you) together with the retinue of [the followers of] the great vehicle, svāhā!
Further Reading
In Tibetan
- Dodrupchen Jikme Tenpe Nyima, byang chub sems dpa'i gzungs kyi rgyan rnam par bshad pa rgyal yum lus bzang mdzes byed legs bshad phrel ba
- Jamgön Kongtrul Lodrö Thayé, rten la nang gzhug 'bul ba'i lag len lugs srol kun gsal dri bral nor bu chu shel gyi me long
In English
- Banks Findly, Ellison. “Mántra kaviśastá: Speech as Performative in the Ṛgveda” in Understanding Mantras, edited by Alper, Harvey P.. Albany: State University of New York Press, 1990.
- Coward, Harold. “The Meaning and Power of Mantras in Bhartṛhari's Vākyapadīya” in Understanding Mantras, edited by Alper, Harvey P.. Albany: State University of New York Press, 1990.
- Hoernlé, Rudolf. Manuscript remains of Buddhist literature found in Eastern Turkestan. Oxford: The Clarendon Press, 1916.
- Hidas, Gergely. “Dhāraṇī Sūtras. In: J. Silk, O. von Hinüber, V. Eltschinger (Eds.) Brill’s Encyclopedia of Buddhism. Vol. I. Literature and Languages. Brill, Leiden, 2015: 129-137.
- Padoux, André. Vac: The Concept of the Word in Selected Hindu Tantras. Translated by Jacques Gontier. Albany: State University of New York Press, 1990.
- Padoux, André. “Mantras – What are they?” in Understanding Mantras, edited by Alper, Harvey P.. Albany: State University of New York Press, 1990..
- Gyatso Janet, 'Letter Magic: A Peircean Perspective on the Semiotics of Rdo Grub-chen's Dhāraṇī Memory' in J. Gyatso, In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism, SUNY, 1992
- Yael Bentor, 'On the Indian Origins of the Tibetan Practice of Depositing Relics and Dhāraṇīs in Stūpas and Images', Journal of the American Oriental Society, Vol. 115, No. 2, pp. 248-261
Notes