The Indian Buddhist Dhāraṇī - An Introduction to Its History, Meanings and Functions (Pedro...

8/11/2019 The Indian Buddhist Dhāraṇī - An Introduction to Its History, Meanings and Functions (Pedro Manuel Castro Sanchez)

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Pedro Manuel Castro Sánchez

The Indian BuddhistThe Indian BuddhistThe Indian BuddhistThe Indian BuddhistDhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ::::An Introduction to its History, Meanings and FunctionsAn Introduction to its History, Meanings and FunctionsAn Introduction to its History, Meanings and FunctionsAn Introduction to its History, Meanings and Functions

MA Buddhist Studies, June !""

#ni$ersity o% Sunderland#ni$ersity o% Sunderland#ni$ersity o% Sunderland#ni$ersity o% Sunderland



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Ac&no'ledge(entsAc&no'ledge(entsAc&no'ledge(entsAc&no'ledge(ents

First and %ore(ost, I a( inde)ted to (y su*er$isor, Pro%essor Peter Har$ey %orhis unconditional and *atient guidance, %or &indly sharing 'ith (e se$eral *a*ers+uite use%ul %or this dissertation, and a)o$e all, %or )ac&ing %ro( the start (y *roand raising his al'ays thought-*ro$o&ing +uestions. I than& (y MA (ates Penelo*e/a$is, Indro Marcantonio, Ada( Henderson, Brett Morris, and Ar una 0anatunga %otheir use%ul co((ents and 'ords o% 'ar( su**ort.

I a( +uite grate%ul to /r. Tony 1. 2in 3Mantra Pu)lishing4s chie% editor5, and /r6ing 7eung %or their $ery generous donations that (ade it *ossi)le %or (e to en oythe *erusal o%The New Edition of All Mantras in Mahāpiṭaka.

I a( $ery gratetul to /r. 2o&esh Chandra %or his 'ise 'ords o% ad$ice andencourage(ent during our *ersonal (eeting at 8e' /elhi, and %or his graciousdonation o% an olddhāraṇī collection edited )y hi( and no' out o% *rint.

A nu()er o% Pro%essors and /octors ha$e )een $ery &ind and generous sharingtheir dissertations, )oo&s, and *a*ers onmantras anddhāraṇī s, 'hether in *rinted orelectronic %or(ats, or e$en in *hotoco*ies, they are: 0ichard McBride II, Jaco) /alton,Ti)or Porci9, Christina Scherrer-Schau), 1ate Cros)y, 7ael Bentor, Jaan Braar$ig, J. FM. /esJardins, ergely Hidas, South Co)lin, 8eil Sch(id, J;rgen Hanneder, Shingo<inoo, /or i 6angchu&, As&o Par*ola, Peter Bisscho*, Jac+ueline Filliozat, 0o)ert 7elle, and 2a()ert Sch(ithausen. Than&s to their sound scholarshi*, a large *art o%the contents and sco*e o% this dissertation had i(*ro$ed in a signi%icant 'ay that I'ould not ho*ed to en$isage at its initial stage= I a( $ery grate%ul to all o% the(,indeed.

I a( $ery grate%ul to the Shingonbhikṣuṇī 0e$. My>sh> Taniguchi, 'ho had thegenerosity, *atience, and courage to collect, scan and *hotoco*y a large a(ount o%$ery hard to %ind *a*ers and )oo&s ondhāraṇī s, through her contacts 'ith the1>yasan #ni$ersity4s 2i)rary sta%%. I also than& to the 2i)raries4s sta%%s o% th

8?land? #ni$ersity 38?land?, India5, and that o% the Indira andhi 8ational Centre %Arts 38e' /elhi, India5, %or their hel* in %inding &ey (aterials %or this dissertation.I than& 0a(9n 29*ez Soriano %or his e%%orts in getting a hard to %ind )oo&

the Atharvaveda4s ari!iṣṭas in India, and I than& Juan Carlos Torices %or generouslysharing his Ti)etan canonical (aterials on dhāraṇī s. A s*ecial than& is due to /e)raBeatty, 'ho &indly read the 'hole dissertation and corrected the <nglish.

And last )ut not least, I a( greatly than&%ul to Jose 2uis Moreno 'ho hel*ed(e in (any 'ays, generously *ro$iding his ti(e, s&ill%ulness and resources on )ehal%o% this dissertation, and to <lena Madro@al, 'ho +uietly su**orted all (y strugglesand had )een a truedhāraṇī %or (e along the 'ay.

Finally, I ac&no'ledge that the res*onsi)ility %or any errors o% %act orinter*retation are solely (ine.



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Ta)le o% ContentsTa)le o% ContentsTa)le o% ContentsTa)le o% Contents

Charts

A)stract

A))re$iations Introduction "D

Cha*ter ". History: /octrinal and Chronological /e$elo*(ent o%Dhāraṇī s "

".". 8on-Buddhist Factors %or the <(ergence o%Dhāraṇī s "".".". Eedic Tradition "

".".".". <arly Eedic Mantras "".".". . The Atharvaveda ari!iṣṭas4 Mantras "".".".D."paniṣads# Phonetical Corres*ondences "".".". . The GTruth Act4 3sat$akri$ā5 "

".". . Tantric Tradition "".". .". ai$a Pre-Mantra(?rgicMantras "".". . . ai$a Mantra(?rgic Mantras !

". . Buddhist Factors %or the <(ergence o%Dhāraṇī s "". .". Mainstrea( Buddhis( "

". .".". <arly Mainstrea( Buddhist Attitudes to'ardsMantras "". .". .arittas,Mahās%tras, andMātikāsKMāt&kās

". . . Mah?y?na Buddhis( ". . .". Acce*tance o% the Soteriological Ealidityo% 2anguage andMantras ". . . .DhāraṇīScri*tures

". .D. Ea ray?na Buddhis( DCha*ter . Meanings: Traditional /e%initions and Classi%ications o%Dhāraṇī s D

.". Pri(ary /e%initions D

.".". Meanings o% the Ter(Dhāraṇī D

.". . Synony(s and Co(*ound Ter(s D.". .".Mantra'pada,Dhāraṇī'mantra- pada D.". . .(id$ā, (id$ā'mantra,Mahā'vid$ā, (id$āra)*ī , (id$ā'dhāraṇī D.". .D.+&da$a,+&da$a'dhāraṇī D .". . .(a)ra'pada,Dhāraṇī'va)ra'pada D

.".D.Dhāraṇī*aired to other /har(a Lualities D.".D.".Dhāraṇī'mukha and,amādhi'mukha D.".D. .Dhāraṇīand ratibhāna D

. . Indian Mah?y?na /e%initions and Classi%ications !. .". In S tras !. . . In Treatises 3-āstras5

.D. Indo-Ti)etan Ea ray?na /e%initions and Classi%ications

. . <ast Asian Ea ray?na /e%initions and Classi%ications

. .". In China

. . . In Ja*an



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ChartsChartsChartsCharts

Chart ": The GFor(ulaic4Dhāraṇī Pattern "

Chart : The G Arapa.ana4 Sylla)ary



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A)stractA)stractA)stractA)stract

This dissertation deals 'ith the Buddhistdhāraṇī , (ainly understood as theter( selected )y Indian Buddhis( to assi(ilate the non-Buddhist notion o%mantra. Inthe Introduction the t'o (a or categories o%dhāraṇī s are de%ined, i.e., the G%or(ulaic4and Gsylla)ic4dhāraṇī s. In Cha*ter " the t'o sources %or the e(ergence o%dhāraṇī s arestudied: the non-Buddhist source )eing %ocused on the non-Eedic, Eedic and ai$Tantric %actors, and the Buddhist one )eing %ocused on se$eral (ainstrea( Buddhistand Mah?y?na %actors. It continues 'ith a study on theDhāraṇī Scri*tures4 e(ergenceand their inclusion 'ithin Ea ray?naTantras. Cha*ter *ro$ides a detailed su((aryon the traditional de%initions o% thedhāraṇī ter(, its synony(s, co(*ound ter(s, andits *airing 'ith other /har(a +ualities. It is %ollo'ed )y a sur$ey on ho' thedhāraṇī ter( is de%ined and classi%ied according to &ey Indian Mah?y?na,%tras and-āstras,and the Indo-Ti)etan and <ast Asian Ea ray?na traditions. Cha*ter D is %ocused on tdhāraṇī*ractice, %irst dealing 'ith its ethical )asis, its non-ritual and rituala**roaches, and its (undane and su*ra(undane acco(*lish(ents, and then the(ain dhāraṇī*ractices are analysed intended %or 'orldly and soteriological *ur*oses.The dissertation closes 'ith %i$e A**endices including a study on a set o% early Eedmantras a**earing 'ithin the Buddhistdhāraṇī s, an analysis o% the G%or(ulaic4 andGsylla)ic4dhāraṇī s, a sur$ey onmantrasKdhāraṇī s acce*ted )y se$eral (ainstrea(Buddhist schools, and another one onmantrasKdhāraṇī s 'ithin Mah?y?na Scri*tures,and %inally, a G0e%erences4 list *ro$iding a co(*rehensi$e and u*dated )i)liogra*hyse$eral 6estern languages (ainly %ocused on BuddhistmantrasKdhāraṇī s.



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A))re$iationsA))re$iationsA))re$iationsA))re$iations

O&a /surīkalpa

AM. The New Edition of All Mantras in Mahāpiṭaka: 0e%erences to$olu(e, andmantra3s5 nu()er3s5= eg. AM." . .

Amo0 Amo0hapā!a'h&da$a'dhāraṇī

/10a /r$a'sarvabuddhā10avatī'nāma'dhāraṇī

Anir Anantamukha'nirhāra'dhāraṇī's%tra

Aṣṭa Aṣṭasāhasrikāpra)*āpāramitā: 0e%erences to cha*ter3s5 and *age3s5nu()er3s5.

AE Atharvaveda: 0e%erences to )oo&, section3s5 and $erse3s5nu()er3s5.

Avat Avata2saka's%tra

/$u3 Aparamitā$u3's%tra

4ala /r$a Mahābala'Nāma'Mahā$ānas%tra: 0e%erences to *age3s5, andline3s5 nu()er3s5.

BC< Be%ore the Christian <ra

4en 4enkenmitsunik$5ron

4hadra 4hadramā$ākāra'v$ākaraṇa: 0e%erences to *aragra*h nu()er.

BHS/ 4uddhist +$brid ,anskrit 6rammar and Di.tionar$

4odhi (a)ra!ekhara$o0ānuttarasam$aksambodhi.ittotpāda'!āstra

4on)i 4on)i shittan )imo narabi ni shaku0i

4ra)ā 4rahma)āla'sutta

B# 4&hadāraṇ$aka "paniṣad: 0e%erences to cha*ter, section3s5 and$erse3s5 nu()er3s5.

4ubh% 4uddhabh%m$upade!a

.7 .ir.a.

84D -ikṣā ,amu..a$a9 A 8ompendium of 4uddhist Do.trine



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CBSM Catalogue o% Buddhist Sans&rit Manuscri*ts in the Possession the 0oyal Asiatic Society 3Hodgson Collection5

CCBT A 8atalo0ue of the 8hinese Translation of the 4uddhist Tripitak:0e%erences to Scri*ture nu()er.

C< Christian <raCh. Chinese

C# 8hāndo0$a "paniṣad: 0e%erences to cha*ter, section3s5 and$erse3s5 nu()er3s5.

8undī 8undīdevī'dhāraṇī's%tra

/B/h 8hinese',anskrit ,anskrit'8hinese Di.tionar$ of :ords and hrases as"sed in 4uddhist Dhāraṇī

/BI Di.tionar$ of 4uddhist ;.ono0raph$: 0e%erences to $olu(e and*age3s5 nu()er3s5.

/<B Di.tionnaire en.$.lop<di=ue du 4ouddhisme

Dhasa Dharmasa20raha

Div$ The Div$āvadāna> a 8olle.tion of Earl$ 4uddhist ?e0ends

/MT Di.tionar$ of Earl$ 4uddhist Monasti. Terms

DN Dī0ha Nikā$a: 0e%erences to Sutta and *aragra*h3s5 nu()er3s5.

/#1 Dakshiṇām%rti#s "ddhāra'ko!a

Dur0a ,arvadur0atipari!odhana'tantra

Ekāk 4ha0avatī'pra)*āpāramitā'sarva'tathā0ata'mātā'ekākṣarā'nāma

@ )B DC f )B tu lu n )īn0

6aṇa 6aṇapati'h&da$a

6orin 6orinku)im$5himitsushaku

6uh$a ,arvatathā0atādhiṣṭhāna'h&da$a'0uh$adhātu'karaṇFamudrā'dhāraṇī's%tra

6usa 6uh$asamā)a'tantra

HB +GbG0irin: 0e%erences to $olu(e, and *age3s5 nu()er3s5.



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+iH5 +iH5h5$aku

+T +eva)ra Tantra: 0e%erences to *art, cha*ter and $erse nu()er3s5.

IMT ;nventaire des Manus.ripts tib<tains de Touen'houan0: 0e%erences to$olu(e, (anuscri*t, and teNt nu()er= eg. IMT.I. KD.

Ja*. Ja*anese

J#B Iāiminī$a "paniṣad 4rāhmaṇa: 0e%erences to cha*ter, section3s5and $erse3s5 nu()er3s5.

1an Analyse du 1and our

Jāpa Jā!$apaparivarta's%tra: 0e%erences to $olu(e and cha*ternu()er.

Jāru /r$āvalokite!vara'sāhasrikabhu)alo.ana'nirmāṇavistaraparip%rṇāsa10a'mahākāruṇika'dhāraṇī

Jo!a Abhidharmako!a'bhāṣ$a: 0e%erences to cha*ter3s5, section3s5nu()er3s5, and letter3s5 in original teNt.

1# Jaṭha "paniṣad: 0e%erences to cha*ter, section3s5 and $erse3s5nu()er3s5.

?a1kā ,addharmala1kāvatāra's%tram: 0e%erences to cha*ter and *age3s5nu()er3s5.

Mapa Mahāparinirvāṇa's%tra: 0e%erences to $olu(e and *age3s5nu()er3s5.

Māta Māta10ī ,%tra

Mā$% Mahāmā$%rī'vid$ārā)*ī's%tra

M/P2 Materials for a Di.tionar$ of the ra)*āpāramitā ?iterature

MM The Mantra Mahodadhi of Mahidhara: 0e%erences to cha*ter3tara10a5 and $erse nu()er3s5.

MN Ma))hima Nikā$a:0e%erences to Sutta and *aragra*h3s5 nu()er3s5.

Mns Ma*)u!rīnāmasa20īti: 0e%erences to *age3s5 and $erse3s5nu()er3s5.

M Milindapa*ha: 0e%erence to *age3s5 nu()er3s5 in original teNt.

Mpp! Mahāpra)*āpāramitā'!āstra: 0e%erences to $olu(e and *age3s5nu()er3s5.



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,ashī ,an05 shīki

B -atapatha 4rāmaṇa: 0e%erences to 1 nda, Adhy ya, and Br (ananu()er3s5 in original teNt.

SB28 The ,anskrit 4uddhist ?iterature of Nepal S</ A ,anskrit'En0lish Di.tionar$

,0ol The ,%tra of 6olden ?i0ht9 4ein0 a translation of the,uvarṇabhāsottamas%tra

,hes ,hes b$a mdHod: 0e%erences to )oo& and *age3s5 nu()er3s5.

,h5)i ,h5)i)iss50i

,h5mo ,h5rai mokuroku

-ikṣā -ikṣā ,amu..a$a: 0e%erences to cha*ter and *age3s5 nu()er3s5.

S&t. Sans&rit

,itā /r$a'sarvatathā0atoṣṇīṣasitātapatrā'nāmaparā)itaprat$a10irāmahā'vid$āra)*ī

,N ,a2$utta Nikā$a: 0e%erences to Part and *age3s5 nu()er3s5 inoriginal teNt.

-%rs% -%ra20ama's%tra: 0e%erences to $olu(e and *age3s5 nu()er3s5.

,usi ,usiddhikāra's%tra

,uvar ,uvarṇaprabhāsa's%tra

-%rsam -%ra20amasamādhi's%tra

T Taish5 Tripiṭaka 384ETA5: 0e%erences to %ascicle nu()er, *age,register 3a, ), or c5, and line nu()er3s5= eg., T "! ! "! c -"""c" .

TOB Di.tionaries of Tantra -āstra or The Tantrābhidhānam

TA1 Tantrikābhidhānako!a: 0e%erences to $olu(e and *age3s5nu()er3s5.

T</ A Tibetan'En0lish Di.tionar$ with ,anskrit ,$non$ms

Ti). Ti)etan



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TM/ Tibetan Tantri. Manus.ripts from Dunhuan0: 0e%erences to(anuscri*t and teNt nu()er %ro( the India Q%%ice 2i)rary= eg.TM/: "!DK 3In the original teNt re%erenced as IQ2 Ti) J "!DK 5.

TP Tibskrit hilolo0$

Tri! Tri!araṇasaptati: 0e%erences to $erse nu()er3s5.T# Taittirī$a "paniṣad: 0e%erences to cha*ter, section3s5 and $erse3s5

nu()er3s5.

"0ra "0raparip&..hā's%tra

#&a "..huṣmakalpa: 0e%erences to section3s5 and $erse3s5 nu()er3s5.

"n "n)i0i

"pka "pā$akau!al$a's%tra: 0e%erences to *aragra*h3s5 nu()er3s5.

"ṣṇī "ṣṇīṣavi)a$ā'dhāraṇī's%tra

(ai's% (airo.anābhisa2bodhi's%tra

(ai'ta Mahāvairo.anābhisa2bodhi'tantra: 0e%erences to *art, cha*terand section nu()er3s5 in original teNt.

(āk (āk$apadi$am'4rahmakāṇFa3: 0e%erences to $erse nu()er3s5.

(arat -rīva)raratiru'nāma'dhāraṇī

(a!ek (a)ra!ekhara's%traEC A (edi. 8on.ordan.e

Pabao Pa bao Han0 )in0

Pon0 Pon0shi tuoluoni )in0



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IntroductionIntroductionIntroductionIntroduction

According to the Ja*anese scholar H. 7oshi(ura, Gthe 'ord Gdhāraṇī 4 'asselected a(ong (any Buddhist technical ter(s to a)sor) the non-Buddhist idea o%mantra4 3" : 5. Ta&ing this assertion as a starting *oint, the leit(oti$ o% the *resedissertation 'ill )e to in$estigate and e$entually corro)orate its accuracy through its(atching 'ith related historical, doctrinal, and teNtual data.

/es*ite the %act thatdhāraṇī s 'ere descri)ed and catalogued in the 6est %orthe %irst ti(e )y Brian H. Hodgson in " 3CBSM: D , "- D, - != SB28: /a$idson, !! : -"!!5, thedhāraṇī re(ained %or al(ost t'o centuries on thesidelines o% 6estern Buddhist studies, and only $ery recently has thedhāraṇī recei$edthe scholarly attention it deser$es. Although a %e' eNcellent (onogra*hs on s*eci%icdhāraṇī s ha$e a**eared, as 'ell as a %e' *a*ers %ocused on thedhāraṇī s4 (eanings in6estern languages, yet there is no 'or& co$ering this to*ic in a (ore co(*rehensi$e'ay. There%ore, the %ore(ost ai( o% this dissertation is to *ro$ide, it is )elie$ed %othe %irst ti(e, a *reli(inary o$er$ie' o% the dhāraṇī co$ering its history, (eanings,and %unctions. Since the dissertation4s author is +uite a'are o% his hea$y li(itations tocarry out this *ro ect, this dissertation should )e $ie'ed as 'hat in %act is, ust a %irsintent dra'ing a rough *icture on a +uite co(*leN and rich su) ect in need o% %urtherre%ine(ents.

As the %irst *art o% its title suggests, this dissertation 'ill %ocus eNclusi$ely the dhāraṇīas 'as concei$ed )y Indian Buddhis( and its s*read through CentralAsian, 8orthern, <ast Asian and Southern Buddhis(s. Thedhāraṇī ter( is understoodhere in a +uite s*eci%ic 'ay, including t'o ty*ologies recognized )y the dissertation4sauthor 'ith the na(es o% G%or(ulaic4 and Gsylla)ic4dhāraṇī s. A G%or(ulaic4dhāraṇī consists o% a linguistic *attern in *rose, sonic or 'ritten, regarded as *ro(ulgated )yBuddhas, Bodhisatt$as, andKor any deity acce*ted )y Buddhis( and endo'ed 'iththeir Gs*iritual su**ort4 3S&t.adhiṣṭhāna5, co(*osed )y one or (ore %or(ulas o%

certain Indic languages, that *ledges 3S&t.sama$a5 the attain(ent o% its (undaneandKor su*ra(undane goals i% the *rescri*tions esta)lished )y herKhis *ro(ulgatorare %ollo'ed. Qccasionally, the synony(ic eN*ressions o% Gdhāraṇī%or(ula4 orGmantraQdhāraṇī 4 'ill )e used to re%er to the sa(e (eaning as the G%or(ulaic4dhāraṇīdoes. By Gsylla)ic4dhāraṇī a list o% sylla)les is understood, each o% 'hich is lin&ed to a*articular state(ent or 'ord that e()odies a &ey as*ect o% Buddhist doctrine. Thereare Gsylla)ic4dhāraṇī s issued %ro( a *articular arrange(ent o% sylla)les %ollo'ingBuddhist to*ics, and there is another ty*e in 'hich the standard Sans&rit sylla)ary3S&t.varṇapāṭha5 is used to con$ey a set o% Buddhist doctrinal ter(s. Qccasionally, thesynony(ic eN*ressions o% Garapa.ana4 sylla)ary, or ust Gsylla)ary4 'ill )e used, to re%erto the sa(e (eaning as the Gsylla)ic4dhāraṇī does.

This dissertation is di$ided into three cha*ters, each one )eing %ocused on oneo% the three su) ects re%erred to 'ithin the dissertation4s title: thedhāraṇī s4 history,(eanings, and %uncions. Cha*ter " gi$es ans'ers to 'hy thedhāraṇīa**eared andho' it 'as included 'ithin the Buddhist doctrinalK*ractical cor*us, analysing thenon-Buddhist and Buddhist %actors %or the e(ergence o%dhāraṇī s. The non-Buddhist%actors include a set o% early Eedicmantras, the Atharvaveda ari!iṣṭas4 mantras, the"paniṣads# *honetical corres*ondences, the Gtruth act4 3S&t.sat$akri$ā5, and the Tantric

ai$a Pre-Mantra(?rgic and Mantra(?rgic mantras, that 'ere assi(ilated )y IndianBuddhis( to *ro*itiate *rotection, the co((unication and identi%ication 'ithcos(icKdi$ine entities, and the condensation and (e(orizing o% teachings. The



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Buddhist %actors include an early acce*tance o%mantras 'ithin se$eral (ainstrea(Buddhist(ina$as, %ollo'ed )y the ela)oration o% s*eci%ic teNts reconcila)le 'ith the(antric *ers*ecti$e as the Thera$?da parittas, the Sar$?sti$?da and M lasar$?sti$?daMahās%tras, and the A)hidhar(a4smāt&kās. In the sa(e $ein, the Mah?y?na acce*tedSans&rit as a suita)le language to con$ey its doctrines and si(ultaneously consideredlanguage andmantras as (eans conduci$e to enlighten(ent. This %a$oura)le conteNt

sti(ulated, on the one hand, the inclusion o% non-Buddhistmantras and the Sans&ritsylla)ary 'ithin Mah?y?na Scri*tures, and on the other hand, the creation o%Buddhist sylla)aries anddhāraṇī%or(ulas ins*ired )y non-Buddhist *atterns, thatlater 'ould gi$e rise to theDhāraṇīScri*tures and their inclusion 'ithin theEa ray?naTantras. Cha*ter ans'ers the +uestions o% 'hat is thedhāraṇī 4s nature,'hat are its &ey de%initions and classi%ications, and in 'hat sense could it )econsidered Buddhist. There%ore, this cha*ter *ro$ides a detailed su((ary on thetraditional de%initions o% thedhāraṇī ter(, its synony(s, co(*ound ter(s, and its*airing 'ith other /har(a +ualities. It is %ollo'ed )y a sur$ey on ho' thedhāraṇī ter( is de%ined and classi%ied according to &ey Indian Mah?y?na,%tras and-āstras,and the Indo-Ti)etan and <ast Asian Ea ray?na traditions. Cha*ter D ans'ers the+uestion o% ho'dhāraṇī s are seen to 'or&, %irst dealing 'ith their ethical )asis, theirnon-ritual and ritual a**roaches, and their (undane and su*ra(undaneacco(*lish(ents, and then the (ain dhāraṇī*ractices intended %or 'orldly andsoteriological *ur*oses are su((arized.

This dissertation closes 'ith %i$e A**endices 'here to*ics )asically outlined'ithin the dissertation4s )ody are analysed. They include a study on a set o% earlyEedicmantras assi(ilated 'ithin Buddhistdhāraṇī s, an analysis o% the G%or(ulaic4 andGsylla)ic4dhāraṇī s, a sur$ey onmantrasKdhāraṇī s 'ithin se$eral (ainstrea( Buddhistschools, and another one onmantrasKdhāraṇī s 'ithin Mah?y?na Scri*tures, and%inally, a G0e%erences4 list (ainly %ocused on BuddhistmantrasKdhāraṇī s.

i$en that this dissertation delineates a *reli(inary o$er$ie' ondhāraṇī s, it is(ainly e(*hasizing a descri*ti$e a**roach, dra'ing any inter*retation %ro( thedhāraṇīsources the(sel$es, alongside other docu(entary e$idences 3archaeological,historical, li$ing *ractice, etc.5. In the sa(e $ein, this dissertation 'ill also address anu()er o% (isunderstandings and )iased $ie's ondhāraṇī s, again ta&ing into accountthose sa(edhāraṇīsources to a$oid as (uch as *ossi)le any ar)itrary s*eculation onthe to*ic. 2astly, this dissertation *ays s*ecial attention to citing sources, so as togather an u*dated )i)liogra*hy on the BuddhistmantrasKdhāraṇī s in so(e 6esternlanguages, that 'ould su**le(ent H. P. Al*er4s )i)liogra*hy onmantras 3" : D -

D!5, 'hich scarcely (a&es any re%erences to thedhāraṇī s.



16

o% truth4 3S&t.sat$akri$ā5. These %actors 'ill )e studied )elo' according to theiroriginal *re(ises.

".".".". <arly Eedic".".".". <arly Eedic".".".". <arly Eedic".".".". <arly Eedic MantraMantraMantraMantrassss

The traditional Indian de%inition o%mantrais Gthat 'hich sa$es 3trā' Gto sa$e,

rescue45 the one 'ho, in thought, %or(ulates it, (editates u*on it 3man'54. Accordingto its ety(ology, ho'e$er, the ter(mantrais deri$ed %ro( the rootmanand is relatedto the S&t.manas (eaning G(ind4 in a generic sense as G(ental and *sychical *o'ers4,and 'ithin a Eedic conteNt,manalso (eans Ge$o&ing, calling u*4, and is %re+uentlyassociated to the noun Gna(e4 3nāma5. And the endingRtra, indicates instru(entality,and also G%aculty4 or G%unction4. Hence, a literal translation o%mantra 'ould )e that o%Gan instru(ent o% thought4, e(*hasizing its *rag(atic %unction 37elle, !!D: ""56ithin a Eedic conteNt though,mantra re%ers to 'ords endo'ed 'ith *o'er to e$o&ecos(icKdi$ine %orces to carry the( into concrete actions, (ainly those o% a ritualorder 3 onda, " D): - !, , 5.

Qn a %or(al le$el, a Eedicmantraconsists o% an utterance sha*ed as a G$erse43S&t.&. 5 3%ro( theS0veda5, a Gchant4 or G(elody4 3S&t.sāman5 3%ro( the,āmaveda5, anda (uttered G%or(ula4 3S&t. $a)us5 or one s*o&en aloud 3S&t.ni0ada5 3)oth %ro( thea)urveda5 3Staal, " : 5. To each Eedicmantrais assigned the&ṣi 'ho re$ealed it, its(eter 3S&t..handas5, its *residing deity 3S&t.devatā5, and the a**lication or *ur*ose%or 'hich it is used 3S&t.vini$o0a5. The &no'ledge o% these %our %actors turns out to )eindis*ensa)le %or a *ro*er use o% Eedicmantras 3Hanneder, " : " D5. The reason %orthis is that i% the *ractitioner understands and a**lies those %our %actors, sheK'ould re*roduce through a sonic (i(esis act the original (odel 'hich constitutedthe mantra3Burchett, !! : D 5, *artici*ating in the %unda(ental $ision originatingthe mantra, and o% its e%%ecti$eness *ledged 3S&t.sama$a5 )y its *ro(ulgator3<ltschinger, !!": - 5.D

Ho'e$er, Indian Buddhis( discarded those Eedicmantras o% a *oetic natureand *re%erred instead, to assi(ilate those non-discursi$e (antric utterances o% ani(*erati$e and e$ocati$e nature, a)le to *ro*itiate *rotection, the co((unicationand identi%ication 'ith cos(icKdi$ine entities, and the condensation and (e(orizingo% teachings. Here, those Eedic (antric utterances 'hich a**ear (ost %re+uently inBuddhistdhāraṇī s are eN*ressions such asU2, +u2, haṭ , ,vāhā, and in so(e less%re+uent cases, themahāv$āh&tis are %ound as 'ell.

".".". . The".".". . The".".". . The".".". . The Atharvaveda ari!i Atharvaveda ari!i Atharvaveda ari!i Atharvaveda ari!iṣṭ ṣṭ ṣṭ ṣṭaaaas4s4s4s4 MantraMantraMantraMantrassss

#nli&e theS0veda that re$ol$es around sacri%ice rituals, the Atharvavedais%ocused onmantras intended %or Gdrastically *ractical4 *ur*oses 3Moda&, " D: 'hich turned it into a %a$oura)le rece*tacle to assi(ilate Indian local cults 3Staal,

!! : D5. The Atharvaveda ari!iṣṭas consist o% Ga**endices4 co(*le(enting and

3 Qn a si(ilar *rocess in the Buddhistdhāraṇī s, see sections ". . . . *aragra*h 3a5 andA**endiN B-".4 For a study o% thosemantras, see A**endiN A. Those sa(emantras are located at the)eginning andKor at the end o% thedhāraṇī%or(ulas and denote s*eci%ic %unctions, seeA**endiN B-".



17

eN*anding to*ics concisely treated in the Atharvaveda. /irectly related to the *resentdissertation are theari!iṣṭas /surīkalpa3O&a5 and"..huṣmakalpa3#&a5, )ecause theirmantras4 %or(al *attern sho' a stri&ing si(ilarity 'ith Buddhistdhāraṇī%or(ulas.Se$eral authors already *ointed out such si(ilarity: 2a Eall e Poussin recognized inthe G Atharvanamantras4 the *rototy*e o% the Gdhāraṇī collections4 3" : D 5, oudriaandescri)ed as Gdhāraṇī s4 themantras a**earing in #&a. 3" : 5, and Sanderson

noticed that the Garchaic style4 o% the"..huṣmakalpa4s mantras 'as Gstronglyre(iniscent4 o% those %ro( theMahā'mā$%rī'vid$ārā)*ī's%tra 3 !! : " - !!, n. " 5.According to the research de$elo*ed here, the in%luence o% the /surīkalpa and"..huṣmakalpa4smantras on Buddhistdhāraṇī%or(ulas can )e seen in that those

ari!iṣṭas mantras *ro$ide a )asic %or(al *attern to )e assi(ilated and de$elo*ed later)y the G%or(ulaic4dhāraṇī s.

Besides ta&ing such *attern though, Indian Mah?y?na also assi(ilated thedeities in$o&ed in thoseari!iṣṭas4 mantras. /surīkalpa4smantras are dedicated to thegod 0udra, 'hich is the early %or( o% i$a, and those o% the"..huṣmakalpa to#cchu (a, again a (odality o% 0udra 3TA1.I: 5. 2i&e'ise, so(e early G%or(ulaidhāraṇī s in$o&e #cchu (a, other (odalities o% 0udra, and se$eral non-Eedicgoddesses, as is the case 'ith so(e early Tantric ai$amantras 3Sanderson, !! : !!5.This indicates that the li&ely G%or(ulaic4dhāraṇī s4 origin can )e %ound 'ithin asu)stratu( 'here the ari!iṣṭas4 mantras assi(ilated a non-Eedic (antric lore that inturn 'as assi(ilated )y an early ai$a tradition and a Mah?y?na in transition to theEa ray?na.

".".".D.".".".D.".".".D.".".".D."pani"pani"pani"paniṣṣṣṣadadadadssss# ## # Phonetical Corres*ondencesPhonetical Corres*ondencesPhonetical Corres*ondencesPhonetical Corres*ondences

In so(e "paniṣads *honetical corres*ondences are esta)lished )et'een certainsylla)les and Eedic ter(s )eginning 'ith those sylla)les. Pra ?*ati taught the sylla)leGda4 and his disci*les eNtracted the notions o% Grestraint4 3dām$ata5, G)ounty4 3datta5,and Gco(*assion4 3da$adhvam5 3B#. . ."-D5. In other"paniṣadare indicated the*honetical corres*ondences o% the se$en%old S?(an chant: the soundhu2 is identicalto the inter ection +i2, G pra4 is identi%ied 'ith the ter( GIntroductory Praise43 pra7stāva5, the sound Gā4 'ith the GQ*ening4 3ā7di5, Gud4 'ith the GHigh Chant4 3ud70ītha5,G prati4 'ith the G0es*onse4 3 prati7hāra5, Gupa4 'ith the GFinale4 3upa7drava5, and the soundniis the GConcluding Chant4 3ni7dhana5 3C#. . ."-D5.

The %unctioning o% these *honetical corres*ondences is +uite analogous to thao%mantras, )ecausemantras esta)lish a Glin&age4 3S&t.bandhu5 )et'een cos(ic %orcesand ritual ele(ents that (a&e it a real and e%%icient one 36heeloc&, " : "! 5, asi(ultaneously, those Glin&ages4 ser$e, on the one hand, as a (ne(onic guide tore(e()er the se+uential G*rocedure4 3S&t.itikartav$atā5 o% ritual, and on the otherhand, as a G(ediu( o% &no'ledge4 3S&t. pramāṇa5 o% its (eaning 3Ta)er, " : " , n." 5. 2i&e'ise, and as the +uoted eNa(*le sho's, the *honetical corres*ondences

ser$e as a (ne(onic guide to *er%or( the S?(an chant )ecause the ter( GS?(an45 The ari!iṣṭas include se$enty t'o teNts dealing 'ith to*ics as ritual, (agic, astrology,religious o)ser$ances, *honetics, etc., and 'ere co(*osed )et'een the second century BC< tothe %i%th century C< 3Moda&, " D: " ", D5.6 Qn this G%or(ulaic4dhāraṇī *attern, see A**endiN B-" and Chart ".7 See section ".". .".



18

esta)lishes Glin&ages4 )et'een the *arts o% the cos(os and hu(an )eings, and theseGlin&ages4 in turn, *ro*itiate )ene%its such as (undane *o'er and 'ealth 3C#.". ."-". ."- 5.

/es*ite the %act that those"paniṣads# *honetical corres*ondences are notre*roducing the Gal*ha)etical4 *attern sho'n )y the Gsylla)ic4dhāraṇī s and that thereis no e$idence o% any historical lin& )et'een )oth o% the(, ne$ertheless, the"paniṣads

gi$e e$idence o% the earliest instance o% *honetical corres*ondences used a(ne(onic and s*iritual de$ice that 'ould )e re%lected u*on the Buddhist Gsylla)ic4dhāraṇī s 3HB .EI. "a5.

".".". . The GTruth Act4 3".".". . The GTruth Act4 3".".". . The GTruth Act4 3".".". . The GTruth Act4 3,at$akri$,at$akri$,at$akri$,at$akri$āāāā5555

Being de%ined as: GA %or(al declaration o% %act, acco(*anied )y a co((and resolution or *rayer that the *ur*ose o% the agent shall )e acco(*lished43Burlinga(e, " " : 5, the Gtruth act4 3sat$akri$ā5 %inds its origin in the Eedas. Thus,to a$oid a *re(ature )irth, it is declared: GAs this great earth recei$es the e()ryos o%eNistences, so let thine e()ryo )e (aintained, in order to )irth Ui.e., to )e )ornV a%ter*regnancy4 3AE.EI." ."5.,at$akri$ā eNtracts its e%%ecti$eness %ro( the co(*lete tuningo% the *roclai(er 'ith the sa(e realityKtruth 3sat$a5 that constitutes the cos(ic order3S&t.&ta5. I% Eedic gods aresat$adharman, that is, Gha$ing Truth as their )asic la' or*rinci*le4, li&e'ise, a hu(an )eing realizing to *er%ection his duty 'ithin the cos(os'ill e()ody a di$ine *o'er ena)ling hi( to G)end cos(ic %orces to his 'ill4 3Bro'n," : " -" 5.

This cos(ic *o'er is co((unicated through a true language o% a su*erhu(annature 36ay(an, " a: D 5, )ecause according to the Eedas, to s*ea& the truth iidentical to eN*ressing the uni$ersal G2a'4 3Dharma5 3B#.". ." 5. SheKhe 'ho (ay utter the truth is *rotected )y the truth itsel%, as that (an 'ho 'as %alsely accused o%ro))ery and 'as le%t i((une %ro( the ordeal )y Guttering the truth and co$eringhi(sel% 'ith the truth4 3C#. ." ."- 5.,at$akri$ā also i(*lies an utterance o% a ritualnature, )ecause another (eaning o%kri$āis that o% Grite4, hence,sat$akri$ācan )etranslated as Grite o% truth4, too 36ay(an, " a: D -D D5. 6ithin a Buddhist conho'e$er, the Thera$?da parittas originally grounded their e%%iciency on the soleGdeclaration o% truth4 3sa..akiri$ā5 3%irst century BC<5, to 'hich a ritual %ra(e'or& 'asadded later 3%i%th century C<5 3Sil$a, " ": " "-" 5."!

".". .".". .".". .".". . Tantric TraditionTantric TraditionTantric TraditionTantric Tradition

6hile Eedicmantras ser$e as themediators )et'een cos(icKdi$ine %orces andthe ritual *rocess, Tantricmantras (ani%est theidentit$)et'een *ractitioner anddeity instead 36heeloc&, " : "" 5. Tantricmantras de*art %ro( the Eedic ones intheir linguistic structure too, re*lacing the Eedic *oetic %or(s %or sets o% ter(s

8 Qn the Gsylla)ic4dhāraṇī s, see A**endices B- , C, and / section 3)5.9 It should )e noted, ho'e$er, that Gsat$akri$ā4 ter( does not a**ear in the Eedas as such, )ut'ith synony(s as Gtrue s*eech4 3sat$a'vā. 5 or Gtruth-co((and4 3sat$ādhishṭhānaK5.,at$akri$ā3Psa..akiri$ā5 ter( and its synony(s a**ear only in later Buddhist teNts such as the Iātakas,theMilindapa*ha, or theDiv$āvadāna 3S</: ""D = Burlinga(e, " " : D 5.10 Qn the parittas, see section ". .". .



19

3%re+uently in unctions5 related to sylla)les and *hone(es that, lea$ing aside theise(antic (eaning or lac& o% it, only (a&e sense 'ithin a ritual conteNt 3Hanneder," : " !5. The t'o (ain (odalities o% ai$a Tantricmantras 'ill )e analyzed )elo',*re-Mantra(?rgic and Mantra(?rgic ones, 'hich Buddhist assi(ilationa**roNi(ately coincides 'ith the t'o Tantric assi(ilation stages 'ithin Buddhis(:the %irst stage centered around the Gincantation and ritual4 o% a standard Mah?y?

3.7third century C<5, and the second one during the Ea ray?na syste(atization 3.7se$enth and eighth century C<5 31a*stein, !!": 5.""

".". .". ai$a Pre".". .". ai$a Pre".". .". ai$a Pre".". .". ai$a Pre----Mantra(Mantra(Mantra(Mantra(?rgic?rgic?rgic?rgicMantraMantraMantraMantrassss

As it 'as indicated )e%ore, the /surīkalpa and"..huṣmakalpa ari!iṣṭas mantrasin$o&e the *o'er o% 0udra, or one o% his $ariants as #cchu (a 3G/esiccating UFire6ithin the ai$a eNorcist tradition, #cchu (arudra is in$o&ed as a *rotector againste$il )eings 'ithmantras +uite si(ilar to thoseari!iṣṭas mantras (entioned )e%ore,and his (ain role is that o% re(o$ing i(*ure su)stances 3Sanderson, !! : " - !!5.Moreo$er, according to certain ai$aTantras, #cchu (a is the %irst o% a series o% ten0udras: #cchu (a, a$ara, CaWXa, MataYga, hora, 7a(a, #gra, Halahala, 1rodhinand Huluhulu 3TA1.I: 5.It is highly signi%icant the corres*ondence sho'n )et'een these ten 0udras3and their %e(ale counter*arts5 as they a**ear in the ai$amantras and their *arallelsin Buddhistdhāraṇī s. The ai$aMahā0aṇapativid$āincludes a longmantra in$o&ing#cchu (a and the %e(ale consorts o% CaWXa 3CaWX?li5, MataYga 3MataYgZ5, goddesses Pu&&asZ and C?(uWdZ 3Sanderson, !! : " - !!, n. " 5. And in cedhāraṇī s in$o&ing #cchu (a&rodha Mah?)ala, that is the Buddhist e+ui$alent o%#cchu (a, the non-Eedic goddesses a)ari, MataYgZ, and CaWX?li are also in$o& 34ala: D. -D5. 2i&e'ise, in nu(erous *rotecti$e 3S&t.rakṣa5 and dhāraṇī %or(ulasa**ear in$ocations to a co((on set o% %i$e non-Eedic goddesses: auri, andh?ri,CaWX?li, MataYgZ, and Pu&&asZ 3S&illing, " : " =M,.I: - 5." In all li&elihood,see(ingly unintelligi)le eN*ressions such asVhala hala4 and Ghulu hulu4 a**earing in anu()er o%mantrasKdhāraṇī s 3M,.I: = HarrisonKCo)lin, " : " = Filliozat, !! : !!'ere originally in$ocations to the 0udras Halahala and Huluhulu, that later 'ereassigned to the Buddhist H?l?hala A$alo&ite[$ara, 'hose iconogra*hy includesdistincti$e %eatures o% 0udraK i$a 3Bhattacharyya, " : "D -"DD5."D These data gi$e

11 The ter( G*re-Mantra(?rgic4 re%ers to the early ascetic tradition %ocused on i$a as 0udrPa[u*ati intended %or eNclusi$ely soteriological goals, and the GMantra(?rgic4 one 3lit. G*amantras45 re%ers to a later tradition o*en to ascetics and lay*eo*le ali&e including (undanegoals, too 3Sanderson, " : - 5.12 See 3'ith $ariants5 AM.". !, = AM. . != AM.D."D = AM. ." D, " D= AM. .DD"!, DD != AM. .D , D , D !, D !!, D " = AM."!. DD = AM." .AM." . , D, = AM." . D = AM." . , "!"DD. The na(es o% those godGuntoucha)le4 Indian tri)al castes and occu*ations 3hunting, cleaning, cor*se handling, etc.3Sha', !! : D -D 5. Qn the continuity o% those tri)al castes and the Buddhist Ea rayGacco(*lished ones4 3siddhas5, see /a$idson, !! : - DD. Qn the goddess MataYgZ 'ithin a

ai$a conteNt, see 1insley, " : ! - . Qn the con$ersion o% themahāvid$ādharī MataYgZ,see A**endiN C.13 In the in%luential /r$āvalokite!vara'mahākāruṇika'dhāraṇī , A$alo&ite[$ara is $enerated 'ith anu()er o% i$a e*ithets and the eNcla(ation Ghulu hulu4 3Chandra, " : " -" 5.



20

su**ort to the theory descri)ed )e%ore on the Buddhist origins o% G%or(ulaic4dhāraṇī s,'hose *attern arose %ro( a su)stratu( (ade u* o% a non-Eedic (antric loreassi(ilated )y the Atharvaveda ari!iṣṭas, and assi(ilated in turn and al(ostsi(ultaneously )y the Pre-Mantra(?rgic ai$is( and a *roto-Tantric Mah?y?na."

".". . . ai$a Mantra(?rgic".". . . ai$a Mantra(?rgic".". . . ai$a Mantra(?rgic".". . . ai$a Mantra(?rgic MantraMantraMantraMantrassss

Considered as s*eci%ic (odalities o% the 'ord4s energy 3S&t.vāk!akti5, Tantric mantras are characterized as )eing Gthe *honic, \eN*ressing] 3vā.aka5, %or( o% a deity,its su)tle %or(, its essence, its e%%icient as*ect4 3PadouN, " !: D -D !5characteristic is usually identi%ied 'ith their Gseed sylla)le4 3S&t.bī)a5 )ecause, sa$erare eNce*tions, Ga Tantric (antra is de%ined )y itsbī)a4 3Hanneder, " : " , n. 5.According to a traditional de%inition: GAll (antras consist o% *hone(es and theinature is that o% energy, Q dear Qne. 1no', ho'e$er, that this energy 3!akti5 is themāt&kā, 'hose nature is that o% i$a4 3tr. in PadouN, " !: D 5. In this sense,māt&kā insingular, lit. Glittle (other4, designates the G(atriN-energy4, the generati$e *o'er thatsi(ultaneously creates and holds themantras and the uni$erse. In *lural, themāt&kāsare the %i%ty *hone(es o% the Sans&rit sylla)le syste( 3S&t.varṇapāṭha5, understood asthe )asis o% allmantras 3PadouN, " !: " , n. " !, " "-" D5. Hence, to &no' themāt&kās4 nature and their!aktiis e+ual to &no' the a)solute itsel%, es*ecially in itst'o%old as*ect as the 'orld4smanifestationQreabsortion3PadouN, " !: , " -" D, n." 5."

Besides assigning the Gseer4, the (eter 3in %act, an inner rhyth(5, the deity, andthe a**lication as the Eedicmantras, e$ery Tantricmantraincludes a ritual o% (antricGi(*osition4 3S&t.n$āsa5 and a deity4s G$isualization4 3S&t.dh$āna5, 'here themantra sylla)les are Gi(*osed4 ritually on s*eci%ic *arts o% the )ody4s *ractitioner, and thheKshe $isualizes hersel%Khi(sel% as identical to the deity 3MM.II.D- = B;hne(a" ": - D= PadouN, " : - = " !: - "5. Moreo$er, usually e$ermantra is su)di$ided into three *arts: 3a5 an initial *art, itsbī)a, 3)5 a (iddle *art, its!akti, and 3c5 a %inal *art, its 'edge 3kīlaka5 3B;hne(ann, " ": D5. According toother sources, thekīlaka *art can )e su)di$ided again into %i$e ty*es o%mantras:Gheart-essence4 3h&da$a5, G'edge4 3kīlaka5, G'ea*on4 3astra5, Gcuirass4 3kava.a5, andGsu*re(emantra4 3 paramo mantra5 3Hanneder, " : " D-" 5. The idea lying )ehindthose di$isions and su)di$isions, na(ely, that %ro( the concrete māt&kās o% a gi$enmantra can arise (oremantras, 'ill )e assi(ilated )y the Buddhistdhāraṇī s accordingto their o'n (odels."

2astly, another signi%icant as*ect o% Tantricmantras is that they hold a s*eci%icgender. According to se$eralTantras,mantras are di$ided into G(ale4 ones 3 pu2mantra5

14 The *resence o% this non-Eedic (antric lore 'ithin Buddhistdhāraṇī s is also noticed )yre%erences to %or(ulas in /ra$idian language 3GdrāmiFā mantrapadā345 3Mā$%: D , D , D 5 andto Gthedhāraṇīo% Uthe deityV /ra$iXa4 34ala: !." 5, see also A**endiN C.15 Qn the notion o% māt&kā 3Pmātikā5 in the Thera$?da A)hidha((a, see section ". .". ., onthevarṇapāṭha in the Mah?y?na and the Ea ray?na, see section ". . .". and A**endiN / section3)5.16 See section .D. Themantra4s!akti3)5 indicates the *art eN*ressing G'hat is to )e e%%ected43sādh$a5 %or suchmantra and is e+ui$alent to the central *art o% adhāraṇī , see A**endiN B-", n." ".



21

'ith ending eN*ressions such ashu2 and phaṭ , and )eing used in rites o% su)duing,G%e(ale4 ones 3strīmantra5, also called Gvid$ā4, 'ith endings insvāhā and used in rites o%eradication o% disease, or Gneuter4 ones, ending innama33Go)eisance45 and used inother rituals 36ay(an, " ): " - != B;hne(ann, " ": D! 5. Thismantraclassi%ication )ased on gender 'ould )e assi(ilated )y Buddhistdhāraṇī s, as 'ell."

".".".". . Buddhist Factors %or the <(ergence o%. Buddhist Factors %or the <(ergence o%. Buddhist Factors %or the <(ergence o%. Buddhist Factors %or the <(ergence o%DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss". .". Mainstrea( Buddhis(". .". Mainstrea( Buddhis(". .". Mainstrea( Buddhis(". .". Mainstrea( Buddhis(

Q$erall, it can )e asserted that (ainstrea( Buddhis( initially re ectedmantrasand only assi(ilated the( later, %irst 'ithin their (ina$as and then 'ithin s*ecialcollections called(id$ādhara'piṭakas orDhāraṇī'piṭakas. It is a +uestion o% a co(*leN*rocess that 'ill )e studied %ro( three a**roaches: 3"5 the early (ainstrea( Buddhistattitudes o% re ection and acce*tance o%mantras, 3 5 the e(*hasis on BuddhistG*rotecti$e4 teNts )ased on the Gact o% truth4 3sa..akiri$ā5 as the Thera$?da parittas, andthose )ased onmantras as the Sar$?sti$?da and M lasar$?sti$?da Mahās%tras, and therole *layed )y the A)hidhar(a4smāt&kās as the %orerunners o% the Gsylla)ic4dhāraṇī s,and 3D5 the acce*tance o%mantras Qdhāraṇī s 'ithin Southern Buddhis( and theirsyste(atization a(ong se$eral (ainstrea( Buddhist schools that 'ere *recursors o%the Mah?y?na.

". .".". <arly Mainstrea( Buddhist Attitudes to'ards". .".". <arly Mainstrea( Buddhist Attitudes to'ards". .".". <arly Mainstrea( Buddhist Attitudes to'ards". .".". <arly Mainstrea( Buddhist Attitudes to'ardsMantraMantraMantraMantrassss

The Thera$?daNikā$as re ected Eedicmantras on the )asis o% three argu(ents:soteriological, ethical, and linguistic ones. The historical Buddha negated that&ṣiscould ha$e a direct &no'ledge o% Brah(?, hence, their tradition lac&ed anysoteriological $alidity 3DN ."D." -" 5. Fro( an ethical le$el, recitingmantras 'asconsidered Ga 'rong (eans o% li$elihood4 34ra)ā: - "5, and the Thera$?da (ina$a onlyacce*ted as a Gtrue Brah(an4 so(eone 'ise and $irtuous 'ho Gdoes not con%ide in thesoundhu24 3Pnihuhu2ka5 as a *rotecti$e and *uri%icatory (ethod 3Mc/er(ott, " a:

- !5. And %ro( a linguistic le$el,mantras are ust a &ind o% deceit%ul language 'ortho% Gre ect and des*ise4 3DN ."". - 5."

8e$ertheless, Mah?s?^ghi&a, MahZ[?sa&a, Sar$?sti$?da, and M lasar$?sti$?d(ina$as ac&no'ledged so(e e%%icacy tomantras 'hen considered acts such as &illingand ha$ing seN throughmantras as a Gde%eat4 3S&t. pārā)ika5 3,hes.E: "! 5. Moreo$er,/har(agu*ta&a and M lasar$?sti$?da (ina$as ad(itted usingmantras 'ith *rotecti$eand thera*eutical goals 3/a$idson, !! : ""D-"" = Patha&, " : D -D 5." The (ainreason %or using thosemantras 'as +uite a *rag(atic one: they de(onstrated their

17 See section .D. and A**endiN B-".18 Ho'e$er, the South Asian Thera$?da acce*tedmantrasKdhāraṇī s in an eNtra-canonical 'ay,see A**endiN C.19 /es*ite a %e' schools negating the(, Sar$?sti$?dins and others ad(itted the %i$eGsu*ernatural &no'ledges4 3S&t.abhi)*ā5 a(ong ordinary *ersons 3 p&tha0)anas5 and non-Buddhists 3Jo!a.EII. "-d= Bareau, " : " !5. Theabhi)*ācalled Gsu*ernatural *o'er o%conser$ation4 3ādhiṣṭhānikī &ddhi5, is a)le, a(ong other %unctions, to e(*o'ermantras, hence,it is hardly sur*rising that those (ainstrea( Buddhist schools 'ould acce*tmantra e%%icacy3<ltschinger, !!": "- 5. Qn ādhiṣṭhānikī &ddhi, see section ". . . . *aragra*h 3a5.



22

e%%ecti$eness against the ten Gdangers4 or Ghindrances4 3PKS&t.antarā$as5 lia)le too)struct a nor(al (onastic li%e, such as dangers %ro( the &ing, thie$es, 'ater, %ire,hu(an )eings, non-hu(an )eings, 'ild ani(als, re*tiles, death or se$ere illness, and%alling a'ay %ro(!īla under certain co(*ulsion 3/MT: " -" 5.! In so(e instances,lo$ing-&indness 3Pmettā5 (editation *ro$ed not to )e ade+uately e%%ecti$e as sel%-*rotecti$e de$ice against theantarā$as, and 'as su**le(ented or e$en re*laced )y

other (ethods such as the Buddha4s co((e(oration andmantra recitation3Sch(ithausen, " : 5. Those needs o% *rotection and *ro*hylaNis 'ere, a(ongother causes, 'hat *ro(oted the a*otro*aic use o% certain Buddhist Scri*tures andthe inclusion o%mantras 'ithin so(e o% the(, that 'ill )e studied )elo'.

". .". .". .". .". .". .". .". . arittaarittaarittaarittas,s,s,s,MahMahMahMahās%traās%traās%traās%tras, ands, ands, ands, andM MM MātikāātikāātikāātikāsKsKsKsKM MM Māt āt āt āt&kā&kā&kā&kāssss

/es*ite their re ection o% the Eedas, Thera$?dins, Sar$?sti$?dins, andM lasar$?sti$?dins, a(ong others, ac&no'ledged so(e %eatures o% the Eedicunderstanding o% language andmantras a)le to )e assi(ilated )y Buddhis( 'ithout)etraying their tenets. Those schools e(*hasized three +ualities o% the Buddha4ss*eech that could )e reconcila)le %or such *ur*ose: 3"5 the Buddha4s s*eech aeN*ressing the truthKreality 3Psa..a= S&t.sat$a5, 3 5 its *rotecti$e *o'er, and 3D5 its%aculty to %acilitate insight deri$ed %ro( its (e(orizing. These three +ualities got anoutstanding signi%icance in the parittas, theMahās%tras, and themātikāsKmāt&kās.

The P?li ter( paritta(eans G*rotection4 or Gsa%eguard4, and originally consistso% a selection o%Nikā$as4,uttas used %or *ro*hylactic goals, that is, Gto 'ard o%% oro$erco(e dangers and *ro)le(s4, and )enedicti$e ones, Gto assure success in anunderta&ing and attain *ositi$e good4 3Har$ey: " D: D- 5." There are a $ariety o%*o'ers *ro*itiating the e%%icacy o% parittas, a(ong the(, stand out the *o'er o%ethical $irtue 3PKS&t.!īla5, the uni$ersal lo$ing-&indness 3mettā5, the Three Je'els, theconte(*lation o% enlighten(ent %actors 3Pbo))ha10as5, the deities4 *o'er 3P $akkhas,nā0as, etc.5, and e$en the parittas4 sound, 'hose *itch induces (ind%ulness 3Piyadassi," : " -" = reene, !! : D- 5. Ho'e$er, the *i$otal *o'er ena)ling parittas to )ee%%ecti$e is that all o% the( are (odalities o% the Gact o% truth4 3sa..akiri$ā5 or Gtruthutterance4 3Psa..ava))a5. 6hile the Eedicsat$akri$āis )ased on the *er%ect har(ony)et'een onesel% and herKhis o'n duty 'ithin the cos(os 3&ta5, the Buddhistsa..akiri$āinstead, eNtract its *o'er %ro( the s*ea&ers4 ethical *er%ection: G3(oral5truth is a natural %orce 'ith irresisti)le *o'er4 3Har$ey, " D: - , !- ", 5.

In this sense, it 'ould )e argued that sa..akiri$āis closely related to t'o*o'ers o% the Buddha4s s*eech: the Buddha as a Gtruth-s*ea&er4, and the BuddhGBrah(? Eoice4 3PKS&t.brahmasvara5. In the %irst case, Ghe is a s*ea&er 'hose 'ords areto )e treasured, seasona)le, reasoned, 'ell-de%ined and connected 'ith the goal43DN7". 5, and in the second one, his $oice is Gdistinct, intelligi)le, (elodious, audi)le,ringing, eu*honious, dee*, and sonorous4 3MN7". "5, a *ersuasi$e $oice that G'hat he20 The antarā$as 'ere included and eN*anded 'ithin thedhāraṇī s4 *rotecti$e )ene%its lists, seesection D. .". Qn the continuity )et'een theantarā$as and thed&ṣṭadhārmikas, see A**endiN /section 3a5.21 Those t'o parittas4 goals are +uite a&in to the!āntikaand pauṣṭika dhāraṇī s4 %unctions, seesections D. .". and D. . . Besides those uses, ho'e$er, parittaco(*ilations )eca(e the )asis o%t'o (onastic re$i$als in Sri 2an&a during the thirteenth century C< and the eighteenthcentury C< 3Blac&)urn, " : D !-D 5, and no'adays, parittas are also used as %or(ati$ehand)oo&s %or no$ices 3Piyadassi, " : = Sa(uels, !! : D -D !5.



23

says 'ill carry 'eight4 3DN7D!. D- 5. This (eans that the Buddha4s s*eech is *er%ect in%or( and content and is a)le to trans%or( s*iritually the listeners4 li$es, as ha**enedto 1onda@@a, 'ho o*ened his /ha((a4s eye a%ter listening to a Buddha4s,utta3,N .E. D5. Ho'e$er, nor(ally paritta *ractice is %ocused on attaining (undane)ene%its eNclusi$ely, and their e%%icacy can )e hindered )ecause o%karma o)structions,de%ile(ents, and lac& o% %aith 3M." 5. Both o% those as*ects, a(ong others,

distinguish parittas %ro(dhāraṇī s, )ecause (anydhāraṇī s 'ere seen to )e a)le too$erco(e those %actors *re$enting parittae%%ecti$eness. Although )oth parittas anddhāraṇī s (ay share co((on %unctions o% *rotection and increase, ne$ertheless,clai(ing that Gthedhāraṇī is the counter*art o% paritta4 as does H. Saddhatissa 3" ":" 5, is inaccurate.D 2astly, it is signi%icant that so(e parittas such as theMahāsama$a'sutta3DN7!5 and the /ṭānāṭi$a'sutta3DN7D 5, a(ong others, in$o&e the*resence o% non-Eedic and Eedic deities as *rotectors o% the Buddhist co((unity.S*eci%ically, there is a core-set o% deities that 'ill re(ain constant as /har(a4s*rotectors: the GFour reat 1ings4 3S&t..atvāri mahārā)āka$ika5 Eai[ra$aWa,/h_tar? `ra, Eir Xha&a, and Eir *?& a, the gods Indra 3or a&ra5 and BrahSah?^*ati, %ollo'ed )y their hosts o% (inor deities. This %act gi$es e$idence o% aearly incor*oration o% local cults 'ithin Indian Buddhis( that 'ill )e de$elo*ed 'iththe Mah?y?na and the Ea ray?na. And not only that, as it 'ill )e seen )elo', the(antric language o% those deities 'ill )e identi%ied asbuddhava.ana through itsinclusion 'ithin theMahās%tras.

Around the th century C<, Sar$?sti$?dins and M lasar$?sti$?dins eNtracted%ro( their /0amas a selection o% Scri*tures, calledMahās%tras 3G reat,%tras45, 'hose(ain %unction 'as that o% o$erco(ing religious o**onents and (alignant )eings3M,.II: -D!5. A(ong the(, theMahāsamā)a's%tra, the /ṭānāṭi$a's%tra, and the(ai!ālīprave!a's%tracontainmantras. In theMahāsamā)a's%traan asse()ly o% deities3(ost o% the( goddesses5 gather in order to conte(*late the Buddha and to &ee* o%%M?ra4s hosts, then, the deities announce their *ur*ose to *rotect the,%traand*ro(ulgate mantras and ritual *rescri*tions 3M,.I: - "=M,.II: D - 5. In the /ṭānāṭi$a's%tra, Eai[ra$aWa descri)es the GFour reat 1ings4 and their retinues, 'hose*ro(ulgated to the Buddha *rotecti$emantras %or the Sangha. The neNt day, theBuddha teaches those sa(emantras to the (onastic co((unity 3M,.I: - =M,.II:

- 5. In the(ai!ālīprave!a's%tra, the Buddha $isits Eai[?lZ city in order to eradicatean e*ide(ic and )y reciting a longmantra, and )y the *o'er o% the Buddha and that o%

22 It 'ould )e argued that the Buddhist assi(ilation o% the thirty t'o G(ar&s o% the reat Man4 3brahmasvara is one o% the(5 %ro( the Eedic lore 3DN7D.".D= . 5, together 'ith all the(entioned s*eech +ualities o% the Buddha, could )e understood as a Buddhistada*tationKans'er to t'o *arallel doctrines already a**earing in the"paniṣads: the ulti(atereality as e()odied s*eech 3B#.".D. "5, andDharmaand truth4s s*eech are identical3B#.". ." 5.23 P. Har$ey rightly noticed that Gthe *o'er o%dhāraṇī s eNceeds that o% parittas4 3" D: D, n. 5.Qn the (undane and su*ra(undanedhāraṇī goals, see sections D. . and D.D.24 Qn the sy()iosis )et'een Indian Buddhis( and local cults, see Coo(aras'a(y, !!": -D =Sutherland, " ": Cha*. = Cohen, " : D - !!= /eCaroli, !! : " -" = 0uegg, !!Qn the continuity o% such Gcore-set4 o% deities 'ithin Mah?y?na, seerat$u." <, uṇFa.I: = Aṣṭa.D. - ,:E', .III. !- "=,uvar : D - ,,0ol: - , and in Ea ray?na, see(ai's%: "!=,usi: -

= Bhattacharyya, " DD: D "-D D. Qn the GFour reat 1ings4 iconogra*hy, see /BI.D:



24

the deities, the e*ide(ic ceased 3M,.I: - D =M,.II: D- 5. These threeMahās%tras are signi%icant %or theDhāraṇī's%tras %or three reasons: 3"5 includingmantras 'ithin those Mahās%tras entailed their legiti(ation as GBuddha 6ord43buddhava.ana5. I% the Sar$?sti$?da(ina$a, a(ong others, already recognized asbuddhava.anathe gods4 /har(a *reaching 32a(otte, " D- : 5, Sar$?sti$?dins andM lasar$?sti$?dins 'ent a ste* %urther including asbuddhava.anathe deities4mantras

a**ro$ed )y the Buddha. The assi(ilation o% this (antric language re%lects aGcon$ersion de$ice4 )ased on the %ollo'ing eNchange: the con$erters 3i.e., Buddhiscon$ey the /har(a to the those con$erted 3i.e., tri)alKlo'er caste *o*ulations5, 'hilein return, they assi(ilate a Gne'4 and *o'er%ul &ind o%buddhava.ana: the con$erteds4(antric lore. This Gcon$ersion de$ice4 ado*ted t'o (odalities: the Buddha a**ro$esthe deities4mantras 3Mahāsamā)a's%traand /ṭānāṭi$a's%tra cases5, or the Buddha is*resented as the su*re(e source o% the (antric lore 3(ai!ālīprave!a's%tracase5, and)oth (odalities 'ill )e re*roduced 'ithin theDhāraṇī's%tras. 3 5 TheseMahās%trasset u* a )asic Scri*tural *attern that 'ill )e re*roduced )y theDhāraṇī's%tras,consisting o% a narrati$e 'here an issue is addressed to the Buddha and he gi$es asolution through the *ro(ulgation or a**ro$al o% amantraKdhāraṇī , the descri*tion o%their )ene%its, and e$entually, gi$ing ritual *rescri*tions. And 3D5, these threeMahās%tras 'ill )e identi%ied later asDhāraṇī's%tras and classi%ied asJri$ā Tantras'ithin the Ti)etan Buddhist canon 3M,.II: - 5. All those %actors indicate, on the onehand, a continuity )et'een the non-Eedic and Eedic (antric lore and themantrasKdhāraṇī s o% Indian Buddhis(, and on the other hand, a *an-Indian andtransectarian use o% thosemantras, )ecause Gthey 'ere e(*loyed )y Buddhists o% all $ānas4 3M,.II: 5.

The,an0īti'suttaunderstands the %aculty o% (e(ory 3P.sati= S&t.sm&ti5 as a*rotection gi$ing %actor 3Pnātha'karaṇa'dhammā5:

3)5 he has learnt (uch, and )ears in (ind and retains 'hat he has learnt. In theseteachings, )eauti%ul in the )eginning, the (iddle and the ending, 'hich in s*irit andin letter *roclai( the a)solutely *er%ected and *uri%ied holy li%e, he is dee*ly learnedhe re(e()ers the(, recites the(, re%lects on the( and *enetrates the( 'ith 'isdo( 3i5 he is (ind%ul, 'ith a great ca*acity %or clearly recalling things done and said longago 3DN .DD.D.D5.

Themahāv$āh&tis has already )een descri)ed as the condensation o% the three(edas, 'hose recitation and )odily G'earing4 )esto' &no'ledge and *rotection, andin the Buddhist case, the sa(e idea is detected )ut %or(ulated di%%erently:re(e()ering that )earing in onesel% the Buddhist teachings )esto's *rotection, thisesta)lishes a solid )asis %or their %urther realization. This close relationshi* )et'een(e(ory and *rotection is (ade e$ident 'ithin the se(antic %ield o% the P?li ter(sati,that des*ite )eing co((only translated as G(ind%ulness4, in %act its *ri(ary sense isthat o% G(e(ory4, or Gre(e()ering4 and G)earing in (ind4 3P</: ), )5. That

25 ThoseMahās%tras *arallels the narrati$e o% threearitta'suttas: theMahāsama$a'sutta, the /ṭānāṭi$a'sutta, and the atana'sutta, res*ecti$ely 3Piyadassi, " : !- ", "!D-"" , D!-D 5.26 See section ". . . . *aragra*h 3a5 and A**endiN C.27 Qn thisdhāraṇī s4 narrati$e *attern, see section ". . . . *aragra*h 3a5.28 See A**endiN A.



25

'hy the Dhammasa10aṇi considers the ter(dhāraṇatā, 'hose (eaning is that o%G)earing Uin (indV4, to )e a synony( o%sati 3 ethin, !! : D -D 5, that also (eansG'earing, )eing dressed 'ith4, and it is related todhāraṇaG'earing, (antaining,sustaining, &ee*ing u*, )earing in (ind, re(e()rance4 3P</: D "a5, anddharatiGtohold, )ear, carry, 'ear, to )ear in (ind4, and in turn the P?lidharatiis deri$ed %ro(the S&t.dharati, 'hose rootdh&is identical to the ter(dhāraṇī 3P</: D !a= 6hitney,

" : - 5. Although the ter(dhāraṇīdoes not a**ear in the Thera$?daNikā$as, one o% its*ri(ary (eanings as )eing a condensed %or(ula a)le to unleash innu(era)le /har(ateachings, is already *resent 'ithin the Thera$?da notion o% G(atriN4 or G(other4 3mātikā= S&t.māt&kā5.Mātikā is understood as the Abhidhamma4s generator, )ecauseaccording to the 1assa*a4sMohavi..hedanī : GThe 'ordmātikāis used )ecause o% the)egetting, loo&ing a%ter and )ringing u* o% dha((as and (eanings 'ithout end orli(it li&e a (other4 3tr. in ethin, " : " "5.D! In a s*eci%ic sense, themātikās consistso% lists o% ite(s organized according to a syste( o% nu(erical *rogression and ter(slin&ed )y dou)lets-tri*lets 3eg. non-greed, non-hatred, non-delusion5, eNtracted %roScri*tures such as the,an0īti'suttaand others. Arisen %ro( su)tle conte(*lati$estates, themātikās allo's the condensation and (e(orizing o% large cor*us o%teachings, *ro$ide a (a* o% the *ath, and (ay constitute a (editati$e *racticeconduci$e to insight 3 ethin, " : " !-" 5, hence,mātikās and Gsylla)ic4dhāraṇī sshare rele$ant co((on %actors. /es*ite the %act that Gsylla)ic4dhāraṇī s are not )asedon lists o% ite(s )ut they are )uilt u* %ro( the %irst sylla)les o% &ey doctrinal ter(s ust li&e themātikās, Gsylla)ic4dhāraṇī s allo's the condensation and (e(orizing o% agreat deal o% teachings, they *ro$ide a *ath4s (a*, and ser$e as conte(*lati$e(ethods to attain the true nature o% eNistence 3Pagel, !! a: """-"" 5.D" Moreo$er,that one 'ho is a s*ecialist in Gretaining the mātikās4 3Pmātikādhara5 is also aG*rotector o% /ha((a4 3Pdhammarakkha5, and )oth %unctions are si(ilar to those)elonging to the Bodhisatt$a, 'ho, according to the AsaYga4s4odhisattvabh%mi: GFinds oy in the su((aries 3māt&kā5 o% the piṭaka4 and attainsdhāraṇī s 3Braar$ig, " : "-

5.As 'ill )e seen )elo', parittas,Mahās%tras,mātikāsKmāt&kās, and a (antric lore

acce*ted )y se$eral (ainstrea( Buddhist schools, 'ould )e assi(ilated and re-ela)orated )y Mah?y?na Buddhis( according to its o'n outloo&.D

29 Qn the ety(ology o% the ter(dhāraṇī , see .".". Qn thedhāraṇī s as *rotecti$e Ga(ulets4 to )e'orn, see Hidas, !! : " !-" = Sen, " : !- .30 Qn the Tantricmāt&kās, see section ".". . . Qn thedhāraṇī s as condensed %or(ulas, seesection . . . Qn the e()ryological %unction o% the Mah? 8i&?yamantra Gsa2 vi dhā pu ka $a pa4,understood as the condensation o% the se$en Abhidhamma)oo&s and 'hich sylla)les are$ie'ed as G(others4 3mātikās5, see BizotK2agirarde," : ", and Castro-Sánchez, !"!: , Chart

.31 Qn the Gsylla)ic4dhāraṇī s, see A**endices B- and / section 3)5.32 Qn the G%or(ulaic4 and Gsylla)ic4dhāraṇī s 'ithin so(e (ainstrea( Buddhist schools, seeA**endiN C.



26

". . . Mah". . . Mah". . . Mah". . . Mah?y?na Buddhis(?y?na Buddhis(?y?na Buddhis(?y?na Buddhis(

Indian Mah?y?na introduced t'o decisi$e changes that 'ould consolidate thelegiti(ization asbuddhava.anao% the (antric lore held )y the (ainstrea( Buddhistschools already re%erred to: 3"5 a soteriological $alidation o% language andmantrasre%lected in the Sans&ritization o% Mah?y?na, understood as the Buddhist ans'er t

the rising o% Sans&rit literature in the early centuries C<, and )eing sti(ulated )yBuddhist leaders o% a Brah(anical origin 36ay(an, " : "" 5, and 3 5 the *assa%ro( a Scri*tural Gclosed canon4 )ased on an oral trans(ission, to an Go*en4 onallo'ing a %urther eN*ansion through 'ritten Scri*tures issued %ro( $isionaryeN*eriences 3Mc/er(ott, " ): D 5.DD As 'ill )e studied )elo', the e(ergence o% thisMah?y?na Go*en canon4 'as 'hat allo'ed the 'ides*read inclusion o%V%or(ulaic4 andGsylla)ic4dhāraṇī s 'ithin Mah?y?na Scri*tures, and *articularly, 'hat allo'ed theela)oration o% theDhāraṇīScri*tures.

". .". .". .". . .". Acce*tance o% the Soteriological Ealidity o% 2anguage and.". Acce*tance o% the Soteriological Ealidity o% 2anguage and.". Acce*tance o% the Soteriological Ealidity o% 2anguage and.". Acce*tance o% the Soteriological Ealidity o% 2anguage andMantraMantraMantraMantrassss

The Sans&rit language, )esides )eing acce*ted )y the Mah?y?na %or itstechnical *recision and cultural *restige 32a(otte, " : D - 5, 'as also acce*teas a (ediu( conduci$e to enlighten(ent. Pro)a)ly, the %irst ste* to'ards thisdirection 'as recognizing the Mah?y?na,%tras as written(ani%estations o% theBuddha4s G/har(a-)ody4 3S&t.dharma'kā$a5:

And 'hen one learns it, one should care%ully analyze it gra((atically, letter )y letter,sylla)le )y sylla)le, 'ord )y 'ord. For as the dhar(a-)ody o% the *ast, %uture and*resent Tath?gatas is this dhar(a-teNt authoritati$e 3 Aṣṭa. . - =:E', .bbEIII. "- 5.

As is the case 'ith the Brah(ans4 gra((atical training, a (astery o% theSans&rit gra((ar )eca(e one o% the hall(ar&s o% Bodhisatt$a training, 'ho 'antedto Gac+uire the s&ill in the cognition o% sounds4 3S&t.ruta)*ānakau!al$a5 3Mps%: " 5.And %or that *ur*ose, the Bodhisatt$a 'ill %ollo' Sudhana4s eNa(*le, 'ho $isited thegra((arian Megha to teach hi( adhāraṇī'hose recitation )esto's an o(niscientelo+uence 3S&t. pratibhāna5 and is a)le to trans%or( hi( into an irre$ersi)le 3S&t.avaivartika5 Bodhisatt$a 3 Avat : "" -"" "5.D Hence, Sans&rit gra((ar )eca(e a(editati$e *ractice through reciting, (e(orizing, 'ritting, and teaching s*eci%ic,%tras4 *aragra*hs as i% they 'eremantras 31ent, " : D -D 5.D This eN*lains that

33 The Mah?y?na arose si(ultaneously to the *roli%eration o% a non-Buddhist 'ritten$isionary literature in India 3%irst or second century BC<5, and this Mah?y?na acce*tance 'ritten Scri*tures 'as a &ey %actor %or its sur$i$al 3McMahan, " : , 5.34 Qndhāraṇīand pratibhāna, see section .".D. . Theavaivartikastate coincides 'ith theacco(*lish(ent o% the Gcon$iction o% the non-arising o%dharmas4 3S&t.anutpattikadharmakṣānti5 and locates the Bodhisatt$a on the eighth stage 3S&t.bh%mi5 toBuddhahood 3Pagel, " : " -" = /ayal, " D : "D5. Qn theavaivartikastate as asu*ra(undanedhāraṇīgoal, see sections D.D.". and D.D. .35 2i&e'ise, Bhart_hari 3%i%th century C<5 recognized Sans&rit gra((ar as Ga gate'ay toli)eration4 3(āk." 5, and his gra((atical treatises 'ere included 'ithin the curriculu( o% theBuddhist uni$ersity o% 8?land? 3Ta&u&usu, " : " -" != Biardeau, " : - !5.



27

Mah?y?na 'ould include s*ecial sylla)aries as the Garapa.ana4 and the standardSans&rit sylla)ary 3varṇapāṭha5 'ithin se$eral Mah?y?na Scri*tures, as (ne(onic andconte(*lati$e (eans to realize Buddhist teachings 3Mps%: " !-" = Mapa.I: !"- ! 5.<$en a co((entary o% the in%luentialMahāparinirvāṇa's%tra'ent so %ar as toac&no'ledge the Geternal4 3akṣara5 and GineNhausti)le4 3akṣa$a5 nature o% the Sans&ritsylla)ary and its Gin$ention4 %ro( age to age )y the god Brah(? 3HB .II: "" 5.D

8e$ertheless, this Sans&ritizaton did not necessarily i(*ly a Mah?y?narecognition o% Sans&rit as the Buddha4s Gsacred language4. In %act, on a relati$esuch language (astery 'as included 'ithin the Bodhisatt$a4s Gdetailed and thorough&no'ledges4 3S&t. pratisa2vids5 and 'as (ainly used to s&ill%ully teach the /har(a to*eo*le, )ecause Gthe teaching o% )oth the /har(a and 3its5 (eaning ha**ens onlythrough s*eech and &no'ledge4 3Mslb.bEIII.D 5= and on a de%initi$e le$el, language issu) ected to a rigorous deconstruction di$esting it o% any rei%ication thatde(onstrates its ina)ility to eN*ress ulti(ate reality: GQne cannot *ro*erly eN*ressthe e(*tiness o% all dhar(as in 'ords4 3 Aṣṭa." ." =:E', .bEIII.D 5. 6hencon%ronted 'ithmantrasKdhāraṇī s though, this linguistic deconstruction 'asunderstood in t'o di%%erent 'ays: %or the (ainstrea( Mah?y?na, mantrasKdhāraṇī sre$eal their e(*tiness as a Gno-(eaningness4 3S&t.nitarthathā5 e(*hasizing theineN*ressi)le nature o% alldharmas, %or the Ea ray?na instead,mantrasKdhāraṇī s re$ealtheir e(*tiness as *roducers o% innu(era)le (eanings.D

Concerning the Mah?y?na doctrinal assi(ilation o%mantras, an early re%erenceindicates thatmantras 'ere re ected due to their Gheretical4 origins 3rat$u." B5, 'hileanother source ac&o'ledgesmantrae%%icacy and its li&ely use a(ong Buddhists3Jāpa7. 5. But it is in the Aṣṭasāhasrikāpra)*āpāramitā's%tra and its $ersi%ied *art, the

atna0uṇasa2.a$a'0āthā 3"st century BC<, Conze, !!!: "5, 'here the (antric lore gotan unreser$ed acce*tance. Qne *assage re%ers tomantra*o'er 3S&t.mantra'bala5 as a(eta*hor %or the unsu**orted *o'er o% suchness 3S&t.tathatā5 3a0ā. . =:E'( . bbEII. 5, 'hile the other *assage re%ers to the mantras andvid$ās4 attaining as a (ar&o% the irre$ersi)le Bodhisatt$a 3 Aṣṭa." ." =:E', .bEII.DD 5. In *ractical ter(sthough, the irre$ersi)le Bodhisatt$as are identi%ied 'ith the GDharma'*reachers4 3S&t.dharmabhāṇakas5, considered as +uite ad$anced Bodhisatt$as 'ho are $ery near to theattain(ent o% Buddhahood.D And i% thedharmabhāṇakas 'ere the ins*irers o% theMah?y?na,%tras and their legiti(ate *ro(ulgators 3MacLueen, " : != /re'es,

!! : - 5, they 'ere, (oreo$er, the introducers o% the $eneration to the GFoureat 1ings4, a&ra, and Brah(? Sah?^*ati, and the *ractice o% theirmantras 'ithin

Mah?y?na, through Gin$ocation %or(ulae4 3S&t.ākarṣaṇapada5, and the only onesauthorized to recite and trans(it the( 3Pagel, !! a: !- "5. This i(*lies that, in allli&elihood, thedharmabhāṇakas also introduced the di%%erent understandings o%

36 Ho'e$er, this a**roach 'as not %ollo'ed )y other Mah?y?na strea(s, see )elo' andsection . ."., and it 'as acce*ted )y the Ea ray?na )ut 'ith a &ey di%%erence: thevarṇapāṭha is not created )y Brah(? )ut Ga**ears s*ontaneously %ro( suchness4 34on)i: "D 5. Qn themantras as issued %ro( thedharmatā, see section .D.37 Qn the Mah?y?na a**roach tomantrasKdhāraṇī s, see sections . .". and . . ., and on theEa ray?na a**roach, see sections .D., . .". and . . . Qn the Bodhisatt$a4s pratisa2vids, seesection .".D. .38 I% the irre$ersi)le Bodhisatt$a is located in the eighthbh%mi 3see n. D a)o$e5, thedharmabhāṇakais located in the ninth one, identi%ied 'ith the pratisa2vids (astery 3/re'es,

!! : - "5.



28

dhāraṇīconce*t 'ithin the Mah?y?na,%tras, and later on, they ins*ired theDhāraṇīScri*tures, as 'ell. In the %irst case, thedhāraṇīconce*t *assed through se$eral stages)e%ore )eco(ing a (atureDhāraṇīScri*ture,D and concerning the second case, it 'ill)e studied )elo'.

". . . .". . . .". . . .". . . .DhDhDhDhāraāraāraāraṇīṇīṇīṇīScri*turesScri*turesScri*turesScri*tures

Fro( the third century C< to the eighth century C<, a ne' (odality o%Buddhist Scri*ture a**eared in India and s*read through Central Asia, Ti)et, and <astAsia, in %act, a ne' $ersion o%buddhava.ana, 'here the G%or(ulaic4dhāraṇī s )eca(ethe core o% the,%tra4s narrati$e 3S rensen, !""): " 5. The success and 'idedisse(ination o% those Scri*tures 'as such, that Arthur 6aley rightly called itG/h?raWZ-Buddhis(4 3as +uoted in McBride, II, !! : 5. It can )e seen in the arisithe DhāraṇīScri*tures the %irst consolidation o% the non-Eedic, Eedic and early ai$(antric lores 'ithin Indian Buddhis(, as a result o% a long *rocess o% assi(ilation andre-ela)oration that )egan, at least, three centuries )e%ore 3S&illing, " : " 5! A(ong the &ey socio-religious %actors contri)uting to the e(ergence o% theDhāraṇīScri*tures, t'o %actors already dealt 'ith stand out as the Buddhist assi(ilation o%local cults and their (antric lore %ro( the second century BC< to the third century C<3S&illing, " : " 5, and the Sans&ritization o% Indian Mah?y?na, and a thirdshould )e added, the Brah(anical re$i$al %ocused on Eedic rituals esta)lished )y the

u*ta dynasty 3D !- !! C<5, interactingKco(*eting against an institutionalizedMah?y?na led )y the 7og?c?ra school 3Matsunaga, " : " "= Staal, !! : DD 5."

And a(ong the li&ely reasons lying )ehind the disse(ination and sur$i$al o%theDhāraṇīScri*tures, %our 'ould )e e(*hasized:

3"5.- re.iseness. TheDhāraṇī Scri*tures o%%er a *recise sense o% their nature and(ethods, contrasting 'ith the $ague re%erences to those to*ics a**earing in standardMah?y?na,%tras. For instance, a,%tra re%ers to a Bodhisatt$a 'ho Ghas recei$ed thedhāraṇī s4, )ut does not s*eci%y 'hich ones 3 Aṣṭa.D!. =:E', .bbb. "!5, in otherScri*turedhāraṇīis de%ined )oth as G(e(ory4 and the G(eans4 to attain it 3Braar$ig," : " 5, )ut again, this Scri*ture does not s*eci%y 'hat these G(eans4 concretelentail. TheDhāraṇī Scri*tures instead, re$eal 'ith *reciseness thedhāraṇī goals andtheir concrete (ethods o% *ractice to attain the(.

3 5.-ra.ti.alit$. Q$erall,Dhāraṇī Scri*tures lea$e aside discussions on doctrinalto*ics, and are %ocused instead on adhāraṇī%or(ula *resented as a *ractice ca*a)le o%acco(*lishing a concrete goal, 'hether (undane or su*ra(undane, or )oth. In %act,

39 Qn those stages o%dhāraṇī s 'ithin Mah?y?na,%tras, see A**endiN /.40

The second Buddhist consolidation o% those (antric lores 'ould )e esta)lished )y theIndian Ea ray?na, %ro( the (id-se$enth to the (id-ele$enth centuries C< 3/a$idson, !! :"" -"" 5.41 Qn thedhāraṇī(astery o% AsaYga and Easu)andhu, see Chi(*aKChatto*adhyaya, " !: " -" = /a$idson, !! : "D = and sections . . . and D.".". Qn thedhāraṇī(astery o% M?dhya(i&aauthors as Bha$?$i$e&a, see Beal, " : ii, - , and section .D, and on ?ntide$a-ikṣā.EI."D -" ,84D: "D -" !.42 See section D.". .



30

WadhitiṣṭhatiX)y saying, \(ay this thing )e thus] is ter(edadhiṣṭhāna. This thing is theo) ectWpra$o)anaXo% this&ddhi>or this&ddhiis *roduced in this thing: thus this&ddhiiscalledādhiṣṭhānikī 4 3Jo!a.III. -d, *. D", n. 5. The Buddhas gi$e theiradhiṣṭhāna to the dhāraṇī s to endo' the( 'ith e%%icacy and eNtend their *o'er inde%initely. Moreo$er,theadhiṣṭhānacan )e gi$en not only )y Buddhas, )ut )y Bodhisatt$as and deities, too.2i&e'ise, the *rescri*tions %or thedhāraṇī*ractice *artici*ate o% the *ro(ulgator4s

adhiṣṭhānaand *ledge 3sama$a5, 'ho secures its e%%ecti$eness i% herKhis *rescri*tionsare strictly %ollo'ed 3<ltschinger, !!": - , - 5. A(ong the earliestDhāraṇī -s%tras stand out theMahāmā$%rī'vid$ārā)*ī's%tra

3The ,.ripture of the Yueen of (id$ās of the 6reat> 6olden ea.o.k5, o% high signi%icance %orthe early <ast Asian esoteric Buddhis(, 'hose Sans&rit original dates %ro( the thirdcentury C< 3S rensen, !! a: "- , "! 5. In its narrati$e, a (on& is su%%ering sna&e)ite and the Buddha trans(itted to Onanda the Mahāmā$%rī dhāraṇī to )e recited)y hi( to the *oisoned (on&, regarded as an in%alli)le antidote against *oison.Moreo$er, the Buddha a**ro$es the recitation o%mantrasKvid$āsKdhāraṇī s %ro( a largehost o% deities intended to *rotect the Sangha %ro( all &inds o% dangers, since G'ords eli(inate *oisons4 3Mā$%: 5.

3)5.-Dhāraṇī itual Manuals3S&t.Dhāraṇī'vidhis5: A great nu()er o%Dhāraṇī -s%tras contain a third *art, %ocused on ritual *ractices 3vidhi5 directly related to the,%tra4sdhāraṇī%or(ula 3Co**, !"": " 5. Ho'e$er, originally thevidhis circulatedinde*endently .7(id-%i%th century C<, to )e attached to theDhāraṇī -s%tras a%ter thesiNth century C<. The success%ul s*reading o% theDhāraṇī'vidhis lies in that the eNact%ollo'ing o% their *rescri*tions is seen to e$o&e the deity4s *resence and o)taining thdesired goals. TheDhāraṇī'vidhis esta)lished the teNtual )asis %or the early BuddhistTantras4 e(ergence 3/alton, !"!: " -" 5.

3c5.-Dhāraṇī 8olle.tions 3S&t.Dhāraṇī'sa20rahas5: Q% a 'ide di%%usion in India,8e*al, and Ti)et, theDhāraṇī'sa20rahas consist o% a selection o%dhāraṇī%or(ulas to )erecited 'ithin a liturgical conteNt, and nor(ally are di$ided into three *arts: anin$itation to (undane deities as 'itnesses and recitation4s )ene%iciaries, thedhāraṇī%or(ulas the(sel$es, and a closing *art 'ith *raises and *rayers 3/alton, !"!: -"!5.A(ong the (ost *o*ular Dhāraṇī'sa20rahas, stand out the a*.arakṣā3GFi$e

47 Qn the Bodhisatt$as4adhiṣṭhānaonmantras, see section . . ., on the %unction o%adhiṣṭhānain the Ea ray?namantras, see section .D. So(e Buddhist schools ad(itted theādhiṣṭhānikī&ddhi in non-Buddhistmantras, see section ". ."."., n. " . Qn thesama$a role in the Eedicmantras, see section "."."."., and in thedhāraṇī s, see A**endiN B-". Qn the /har(a&Zrti 3 !!-

! C<5 de%inition o%mantra4s e%%icacy as eNclusi$ely related to a hu(anādhiṣṭhānikī &ddhi, see<ltschinger, !! : - ".48 The Atharvavedaalready descri)ed amantra in$o&ing a *eacoc& as antidote against sna&es*oison 3AE.EII. . 5. TheMahāmā$%rī 4s narrati$e core is )ased on theJhandha and Mora parittas 3Piyadassi, " : D -D , "- = 2 $i, " " a: !- "5, and the deities4 lists a**earithe Mahāsama$a and /ṭānāṭi$a parittas are re*roduced in theMahāmā$%rī 3Przylus&iK2alou," D : "- 5, 'hich in turn, are identical to their *arallelsMahāsamā)aand /ṭānāṭi$aMahās%tras already descri)ed in section ". .". . Qn another &ey early Dhāraṇī Scri*tureentitledMāta10ī's%tra, see A**endiN C, n. " .49 See section ". .D. Qn theDhāraṇī'vidhis, see section D.". . Ho'e$er, there are instances o%earlyDhāraṇī's%tras 3.7 second-third centuries C<5 including )othdhāraṇī%or(ulas and rituals,see A**endiN C, n. " .



31

Protections45 3 ellner, " D: " , n. D 5, and ,aptavāra3GSe$en /ays45 collections3 r n)old, !!": D 5, still in use a(ong 8e*alese Buddhist 8e'ars.!

3d5.-Dhāraṇī Antholo0ies3S&t.Dhāraṇī'sammu.a$as5: These are one o% the three(odalities ado*ted )y theDhāraṇī Scri*tures in China." Qne o% the (ost outstandingis the Tuoluoni Hi )in0 3S&t.Dhāraṇīsammu.a$a's%tra5 3T !"5, co(*iled )y Ati& `a)et'een D- C<. Besides including a $ast selection o%Dhāraṇī -s%tras anddhāraṇī

%or(ulas, theTuoluoni Hi )in0descri)es nu(erous rituals, es*ecially, that o% theconsecration 3S&t.abhiṣeka5 and %ire sacri%ice 3S&t.homa5, )eco(ing a *i$otal 'or&that 'ould antici*ate a (ature <ast Asian Ea ray?na 3Stric&(ann, " : - , "DD"D 5. A later and highly rele$antDhāraṇī'sammu.a$a is the +uadrilingualDaHan0=uanHhou3G reat Collection o%dhāraṇī s45 in Manchu, Chinese, Mongolian, and Ti)etan,co(*iled )et'een " -" under (andate o% the Ling e(*eror Lianlong 3" ""-" 5.

i$en that Ati& `a4sTuoluoni Hi )in0 is an a)ridged $ersion o% a(id$ādhara'piṭaka 3/u+uenne, " : D 5, it is li&ely that theDhāraṇī'sammu.a$as could )e the directdescendants o% the earlier(id$ādharaKDhāraṇī'piṭakas already (entioned. Judging )ytheir contents, the(id$ādharaKDhāraṇī'piṭakas include early *rotecti$emantras3-ikṣā.EI." D=84D: " !5, and Scri*tures 'ith a three%old di$ision o% rites,acco(*lish(ents 3S&t.siddhis5, and Buddha Clans 3S&t.kulas5, as the,ubāhuparip&..hāand the,usiddhikara 32alou, " : "- 5, %or this reason they 'ere classi%ied later athe earliestJri$ā Tantras. According to the testi(onies o% 7i ing 3 D - "D C<5 an6uNing 3 - C<5, the(id$ādharaKDhāraṇī'piṭakas 'ere *resented as a Gne' teaching4o% great *restige in India 3Cha$annes, " : "!"-"! = 2i-&ouang, " D : D-Those piṭakas ad$ocate the (odel o% thevid$ādhara, lit. G)earer o% &no'ledge4, as ahu(an )eing a)le to trans%or( hi(sel% into a Gsu*er(an4 or G(an-god4 through amantraKdhāraṇī *ractice 3Buitenen, " : D! 5.D

TheDhāraṇī -s%tras4 hy)rid nature, 'hose narrati$es (a&es the( si(ilar to thestandard Mah?y?na,%tras, )ut their ritual (ethods relate the( to theTantras, locatethe( into a %rontier area )et'een Mah?y?na and Ea ray?na 3TM/: NNii5, 'hich otherauthors ha$e descri)ed as G*roto-Tantric4 3Stric&(ann, " : " -"DD5, or Geso

50 See otherDhāraṇī'sa20rahas in CBSM: "- D, - != IMT.I. "!- ""= SB28: !- ", D- . Q*arallels )et'een the a*.arakṣā collection and so(e Thera$?da parittas, see S&illing, " :" !-" .51 The other t'o are translations o% IndianDhāraṇī -s%tras, and Scri*tures ela)orated in China3Ga*ocry*hal45 )ut )ased on Indic originals 3Stric&(ann, " : - D= Fran&e, " : D !

52 Lianlong 'as seriously in$ol$ed indhāraṇī s and 'anted to restore their original Indic*ronunciations 36ang, " : " -" "= 7uya(a, !!!: " = Berger, !!D: D 5. The conte(*orThe New Edition of All Mantras in Mahāpiṭaka3 !!"5 is an i(*ro$ed re*roduction o% theDaHan0=uanHhou.53 The vid$ādharas ha$e their origin in the non-Buddhist Gse(igods4 or G(en-gods4 3S&t.div$amānuṣas5 3Przylus&i, " D : " 5, and they are descri)ed as )eing a)le to %ly, to chansha*e at 'ill, al'ays young and Gacco(*lished4 3siddhas5 in (antric lore 3 ra%e, !! : "D -"D 5.Thevid$ādharas are (entioned in theMilindapa*ha and certain Iātakas 32;ders, " D : !- D5,they *lay a &ey role in so(e early BuddhistTantras 3Przylus&i, " D: D! -D! 5, and are the*recursors o% thesiddha (odel ad$ocated )y a (ature Indian Ea ray?na 3/a$idson, !! : " !-" "5.



32

3S rensen, !! ): - 5. 0egardless the de)ata)le accuracy o% those designations,the docu(entary e$idence sho's an indis*uta)le %act: GThere is in %act a historicalconnection )et'een the earlierdhāraṇī teNts and the later Buddhist Tantras. Theearliest teNtual *recursors o% the Tantras aredhāraṇī'collections4 3 ray, !! : 5.

". .D. Ea ray". .D. Ea ray". .D. Ea ray". .D. Ea ray?na Buddhis(?na Buddhis(?na Buddhis(?na Buddhis(

A(ong the %ore(ost Ea ray?na contri)utions to thedhāraṇī s, t'o stand out:endo'ing the( 'ith so*histicated de%initions 'hich identi%y the( de%initely asmantras, and 'ith a doctrinal and (ethodological syste(atization inco(*ara)le totheir %or(er generalized *resentations. According to the earliest classi%ication o% thIndo-Ti)etanTantras, Buddhaguhya 3the eighth century C<5 esta)lished t'osu)classes 'ithin theJri$ā Tantra category: the GgeneralTantras that are co(*ilationso% ritual (anuals4 3Ti).sp$i#i .ho 0a bsdus pa#i r0$ud5, and the GdistinctTantras4 3Ti).b$ebra0 0i r0$ud5. #nder the %or(er ty*e he included teNts such as the,usiddhikara3,usi5or the,ubāhuparip&..hā, i.e., co(*ilations o% ritual (anuals 3vidhi5, 'hile that underthe second ty*e Buddhaguhya included teNts such as theMahāvairo.anābhisa2bodhi'tantra3(ai'ta=(ai's%5. This (eans that (ost o% the earliestJri$ā Tantras are co(*osed)y Dhāraṇī'vidhis, hence, those ritual (anuals esta)lished Ga &ey de$elo*(ental )ridge)et'een the earlierdhāraṇī s and the later tantras4 3/alton, !"!: " -" , n. DD5. In laterclassi%ications, Indo-Ti)etan Ea ray?na recognized thedhāraṇī s as a ty*e o%Jri$ā3GAction45 and8ar$a 3GConduct45 Tantras: GThe action and conduct tantras aredistinguished as %i$e ty*es according to style o% *resentation alone: sutras, tantras&ills, detailed rituals, and retention (antras Usi. V 3dharani54 3,hes.E: D- 5.

It had )een argued thatJri$āand8ar$a Tantras lac& any soteriological goals,there%ore,dhāraṇī *ractice 'ould li(it itsel% to eNclusi$ely (undane goals36illia(sKTri)e, !!!: ! - ! 5. Ho'e$er, theDhāraṇī Scri*tures the(sel$es re%utesuch )iased clai(, and de(onstrate instead a (ore co(*leN e$idence: there aredhāraṇī s 'ith only (undane goals, others 'ith (undane and su*ra(undane goals,and still others 'ith eNclusi$ely su*ra(undane goals. Moreo$er, in theMa*)u!rīm%lakalpaand theMahāvairo.anābhisa2bodhi'tantra the %irst soteriological

54 /es*ite so(e authors considering theDhāraṇī Scri*tures as )elonging to the GMantranaya4,understood as a stage *re$ious to the Ea ray?na 36illia(sKTri)e, !!!: " , n. 5, suchinclusion is *ro)le(atic %or t'o reasons: GMantranaya4 'as indenti%ied as synony( o%GEa ray?na4 )y later Ea ray?na authors 3f(i, !! : D! -D! 5, and GMantranaya4 is a**lica)le to the <ast Asian Ea ray?na. Qn the other hand, clai(ing that theDhāraṇī Scri*tures are unrelated to Ea ray?naTantras as does Hartzell 3" : D- 5, is co(*letely'ithout %oundation, see )elo' and section ". .D. 2i&e'ise, it had )een ac&no'ledged Gthee(ergence o% tantric (aterials out o% thedhāraṇī literature4, des*ite that those tantric(aterials included *ractices alien to standardDhāraṇīScri*tures 3/a$idson, !"": D5.55 The other categories o%Tantras are o0a, Mahā$o0a, and o0inī Tantras 36illia(sKTri)e,

!!!: ! - " 5.56 The *i$otalJri$ā Tantra Ma*)u!rīm%lakalpa includes )oth (undane and su*ra(undane goals36allis, !! : " - D5, and the sa(e occurs 'ith the se(inal8ar$a Tantra Mahāvairo.anābhisa2bodhi'tantra 3(ai'ta.I. = bIII. !5. Qn the (undane and su*ra(undanedhāraṇīgoals, see sections D. . and D.D.



33

rationales %or Buddhistdhāraṇī s Qmantras are articulated, 'hich locates the( neatly'ithin a doctrinal and (ethodological Ea ray?na conteNt.

But )eing %aith%ul to their %luidic nature,dhāraṇī%or(ulas are not only located'ithin Jri$āand 8ar$a Tantras, )ut they permeatethrough the 'hole s*ectru( o%Ea ray?na Scri*tures, esta)lishing Ggenetic connections4 )et'een early and lateTantric teNts 3Cant'ellKMayer, !"!: - 5. To +uote ust a %e' eNa(*les, one o%

acco(*lish(ents %or the initiated to theo0a Tantra ,arvatathā0atatattvasa20raha isthat o% GUthe (astery o%V /h?raWZs4 3Sanderson, !! : "D 5= according to aTi)etan tradition, Gdhāraṇī'mantras o% Mah?yoga Tantra, 7oga Tantra, Cary? Tantraand 1riy? Tantra4 should )e inserted %or consecratingst%pas 3Bentor, " : 5= the8akrasa2vara'tantra, one o% the *i$otalo0inī Tantras, is ritually treated as a Gdhāraṇī'dharmakā$arelic4 3 ray, !! : - , n. and 5= anddhāraṇī%or(ulas are included'ithin Mahā$o0a Tantras as the6uh$asamā)a'tantra 36usa: -D! , DD 5,o0inī Tantrasas the +eva)ra'tantra3+T .I. .D = II. . - 5, or ritual (anuals as the8akrasa2varabalividhi3Finot, " D : 5.

6ithin the <ast Asian Ea ray?na, it is *recisely the ter(dhāraṇī 'hat 'asselected to de%ine this tradition. The contents o% this esoteric lineage are )ased onthe Scri*tures,dhāraṇī s, andmudrās that Gthe re$ered Eairocana UBuddhaV entrustedto the )odhisatt$a Ea ra*?Wi4 until reaching the Indian ancestor A(ogha$a ra3Qrlando, " ": "D 5, and the initiatic trans(ission o%dhāraṇī s is realized through aGconsecration4 ritual 3S&t.dhāraṇ$abhiṣeka5 3Chou, " , , n. 5. And to distinguishclearly the Buddhistdhāraṇī %ro( the /aoist Gs*ell4 3Ch.Hhou5, 'hich it 'as co((onlycon%used 'ith in China, A(ogha$a ra co(*osed a nor(ati$e de%inition on the(eaning o% the ter(dhāraṇī , 'here it is identi%ied eN*licitly asmantra3Pon0: " "-" =McBride, II, !! : "! 5.

In the sa(e line, the Ja*anese successor o% the esoteric lineage 1 &ai 3 -C<5, descri)ed his school as the Gmantra'dhāraṇī'piṭaka4 3Ja*.shin0on'darani'H55, and ase(anating %ro( the Buddha Mah?$airocana4sDharma'kā$aand )eing only accessi)lethrough consecration 3abhiṣeka5 3A) , " : " -" 5. 1 &ai4s e(*hasis on the ideathat the Buddha asDharma'kā$aacti$ely *reaches the /har(a 3Ja*.hosshin sepp55,$alidated (antric language as )eing )oth a (eans to attain enlighten(ent and as a*er%ect eN*ression o% it 3Payne, !! : 5. And it is *recisely thedhāraṇī Gsecret%unction4 as )eing a)le to Gunleash countless (eanings %ro( 'ithin each letter o% a'ord4 'hich un$eils the innu(era)le contents o% theDharma'kā$a4s *reaching 3A) ," : , "5.! Thedhāraṇīde%initions and classi%ications according to Mah?y?naand Ea ray?na 'ill )e dealt 'ith in the neNt cha*ter.

57 See section .D.58 An institutional Ea ray?na lineage 'as esta)lished in China )y the Indian (asters

u)ha&arasi ha 3 D - D 5, Ea ra)odhi 3 "- "5, and A(ogha$a ra 3 ! - C<5 3C"-D! 5.

59 See section . .".60 See section . . .



34

Cha*ter Cha*ter Cha*ter Cha*ter

Meanings: Traditional /e%initions and Classi%ications o%Meanings: Traditional /e%initions and Classi%ications o%Meanings: Traditional /e%initions and Classi%ications o%Meanings: Traditional /e%initions and Classi%ications o%DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss

.". Pri(ary /e%initions.". Pri(ary /e%initions.". Pri(ary /e%initions.". Pri(ary /e%initions

.".". Meanings o% the ter(.".". Meanings o% the ter(.".". Meanings o% the ter(.".". Meanings o% the ter(DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī

I% it had )een stated that Gthe Buddhist ter(dhāraṇī is a()iguous4 3 yatso," : " D5, *ro)a)ly this is due (ore to so(e 6estern inter*retations o% the ter(,than to the accuracy o% its se(antic %ield. Certainly, translatingdhāraṇī ust as Gs*ell436addell, " " : " 5, G(agic %or(ula4 3BHS/: )5, G(antric *rayer4 3 ellner, " 5, or as a Gshort (ne(onic string o% 'ords4 3Snellgro$e, !! : " 5, had contri)utto li(iting its (eaning, and to a certain eNtent, to (isunderstanding it.

Fro( (ore accurate a**roaches,dhāraṇīhad )een inter*reted as Gretaining in(e(ory 3 dhāraṇa5, )oth as the *rocess itsel% and the (eans to )ring it a)out4

3Braar$ig, " : " 5, and Ggras* to hold 3'hether in one4s (ind or nature oother'ise5 and to understand 3including in the sense o% \to ha$e the &nac& %or]3Co**, !! : D- 5. A recent *olyse(icdhāraṇī inter*retation identi%ies it as aGcodeKcoding4 o% Buddhist 'ordsKsounds understood asmantras, andlinguisticKcogniti$e s&ills such as &no'ledge, analogical thin&ing, (e(ory, andelo+uence 3/a$idson, !! : " "-" 5. Fro( a conte(*lati$e side, according to aconte(*orary inter*retation o% the Thera$?da Mah? 8i&?ya, thedhāraṇī is concei$edas a G(ental %or(ation4 3Psa1khāra5 co(*osed o% s*iritual sylla)ic %or(ulas that,through its conte(*lati$e culti$ation 3Pbhāvanā5, the (editator is a)le to *uri%y his(ind and li)erate it %ro( the conditioned 3Bizot, " : , n. ", " !-" "5. Andaccording to the Ea ray?na that clearly identi%esdhāraṇī as mantra, a dhāraṇīGis a$essel that )ears, holds, *reser$es, and contains a linguistic s*ace that is occu*ied )ythe %orce o% so(e enlightened )eing4 36allis, !! : D!5. 6hile those inter*retationrightly *oint out di$erse as*ects directly related to thedhāraṇī ter(, its ety(ologicalanalysis, ho'e$er, 'ill yield a clearer understanding o% their %oundations.

The Sans&rit noun Gdhāraṇī 4 deri$es %ro( the rootdh&Gto hold4, and shares suchroot, a(ong others, 'ith the ter(dharmZn, G)earer, su**orter, arranger4, that is theold %or( o% the EedicdhZrman, Gthat 'hich is esta)lished or %ir(, stead%ast decree,statute, ordinance, la'4 36hitney, " : - = S</: "!, " 5. In a *ri(ary sense, th%e(inine noun Gdhāraṇī 4 (eans Gany tu)ular $essel o% the )ody= the earth4, and isderi$ed %ro( the $er) Gdhāraṇa4, Gholding, )earing, &ee*ing 3in re(e()rance5,retention, *reser$ing, *rotecting, (aintaining, *ossesing, ha$ing4 3S</: " 5." Thisety(ological (eaning is re%lected in the traditional translations o% the ter(dhāraṇītothe Chinese as Gco(*letely retaining4 3Ch.Hon0.hi5, and to the Ti)etan as Gholder4 3Ti). 0Hu1s5, related to the *er%ect tense 0Hu1%ro( the root3dHin paGto lay hold o%, to seize43Mpp! .IE: " 5. 8e$ertheless, the (eaning o% this Gholding4 is t'o%old: G]/h?raWdescri)es )oth 'hat is gras*ed, or held to, and the (eans )y 'hich one does so. Qnecan dh?raWZ a dh?raWZ, in other 'ords, and \dh?raWZ] na(es the +uality o% )eing thallo's this4 3Co**, !! : " 5.

61 Qn the (eanings o% the P?li ter( Gdhāraṇa4, see section ". .". .



35

It is *recisely this t'o%old (eaning o%dhāraṇī , understood on the one hand as acontentK%aculty, and on the other hand, as a (eans to attain it, 'hich allo'ed it to )eselected )y Buddhists to assi(ilate themantra4s se(antic %ield. As it 'ill )ede(onstrated 'ith the dhāraṇī# s traditional de%initions re%erred to )elo', all o% the(&ee* the )asic (eaning o%dhāraṇīas a contentK%aculty that isheld to, 'hetherG(e(ory4, G*rotection4, G$irtue4, G&no'ledge4, etc. Ho'e$er, the synony(s an

co(*ound ter(s o%dhāraṇīdenote a se(antic %ield that un(ista&a)ly identi%ies it'ith the ter( mantra, understood as themeans through 'hich thosecontentsK%aculties that are held to are realized.

.". . Synony(s and Co(*ound Ter(s.". . Synony(s and Co(*ound Ter(s.". . Synony(s and Co(*ound Ter(s.". . Synony(s and Co(*ound Ter(s

#ndou)tedly, this is a co(*leN area that had raised so(e con%usion a(ongse$eral authors, hence, a )asic *ro%ile 'ill )e o%%ered 'hich, ho*e%ully, 'ill clari%y toso(e eNtent the se(antic richness o%dhāraṇīter(.

T. S&oru*s&i already rightly *ointed out concerning the ter(smantra, h&da$a,andvid$āthat: GQn the )asis o% their %unda(ental notion o% (ystic recitation they can)e considered one. Ho'e$er, each one o% the( has its *articular signi%icance4 3Dur0a:"""5. 2i&e'ise, the )asic *rinci*le esta)lished here asserts that the ter(sdhāraṇī ,mantra, vid$ā, h&da$a, va)rapada, and their co(*ounds, are identical )ecause all o%the( )elong to the unco((on language o%mantra= hence, they only di%%er in theirs*eci%ic %unctions, 'hich as 'ill )e (ade e$ident )elo', are %luidic and according todi%%erent conteNts though, they e$en )eco(e interchangea)le.

.". ."..". ."..". ."..". .".MantraMantraMantraMantra''''pada pada pada pada,,,, DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī''''mantramantramantramantra---- pada pada pada pada

/es*ite the %act that there is no Buddhist de%inition %or the ter(mantra'ithinMah?y?na,%tras, in the4odhimaṇFala'ekākṣara'uṣṇīṣa'.akra's%trathe Buddha is na(edas Gmantra4 and Ggreatmantra4, and turns his /har(a 'heel G'ith innu(era)le &inds o%mantras4 34en: D -D 5.

6hat there are in Mainstrea( and Mah?y?na Buddhist Scri*tures arere%erences to the ter(mantra, designed as Gmantra4, or Gmantra'pada4, i.e., Gmantra''ords4 3M,.II: = HarrisonKCo)lin, " : " "5, and also to the *airing Gdhāraṇī'mantra' pada4 3uṇFa.bbI. DD- D 5. Q$erall,mantra'padadenotes a %or(ula %acilitating any(undane or su*ra(undane goal o% the Buddhist *ractitioner, anddhāraṇī'mantra' padahas )asically the sa(e (eaning, as Gmantra''ords o%dhāraṇī s4 3/ayal, " D : 5,although this )asic (eaning (ay $ary according the conteNt. Thus, in so(e casesGmantra'pada4 and Gdhāraṇī'pada4 are used as synony(s and as interchangea)le ter(s,indicating in this 'ay their Gidentity o% re%erence4 3samānadhikarana5 3/a$idson, !! :"" 5, 'hile in others, the ter(s Gmantra'pada4, Gdhāraṇī'mantra'pada4, and Gdhāraṇī'pada4a**ear se*arately )ut 'ithin identical conteNt, )eing understood as synony(ous

62 Qn the Eedic (eaning o%mantra as Gan instru(ent o% thought4, see section ".".".". In so(eDhāraṇī's%tras ho'e$er, adhāraṇī%or(ula is si(ultaneously $ie'ed as ameans to attain thegoal and the goal itsel%, eg. aMahāpratisarā dhāraṇī %or(ula is descri)ed Gas e+ual to the hearto% all the Tath?gatas4 3rati: ! 5. This $ie' 'ill )e de$elo*ed 'ithin Ea ray?na, see sections

.D. and . .



36

eN*ressions denoting a set o%mantras intended %or (undane and su*ra(undane goals3 rati: " - " 5.D

.". . ..". . ..". . ..". . .(id$(id$(id$(id$āāāā,,,, (id$(id$(id$(id$āāāā''''mantramantramantramantra,,,, MahMahMahMahāāāā''''vid$vid$vid$vid$āāāā,,,, (id$(id$(id$(id$āra)āra)āra)āra)****ī īī ī ,,,, (id$(id$(id$(id$āāāā''''dhdhdhdhāraāraāraāraṇī ṇī ṇī ṇī

The %e(inine Sans&rit nounvid$ā is deri$ed %ro( the root Gvid4 Gto &no'4, )eing

identical to the ter( G(eda4, hence, it (eans G&no'ledge4, Gscience4, Glearning436hitney, " : " = S</: D- 5. And one o% the &ey (eans to attainvid$ā is )yreciting thevid$ā mantras. It 'ould )e re(e()ered here that themahāv$āh&tis4mantras eNtract the Gsa*4 o% the three%old Eedic &no'ledge, 'hich denotes a naturaconnection )et'een(edas andvid$ā. Ho'e$er, the notion o%vid$ā as mantraisoriginated 'ith the %or(ulas re$ealed )y non-Eedic goddesses, as the GSe$en Mothers43sapta'māt&kās5, a)ari, C?(uWXa, CaWXi&a, / rga, 1?lar?tri, etc., assi(ilated later intothe Atharvaveda. A *roo% o% this lies in the authoritati$eDevī urāṇa, true co(*endiu(o% non-Eedic goddesses4vid$ā mantras according to the Atharvaveda4s *rescri*tions3 u*ta, !! : D - DD, D 5.

The Thera$?daNikā$as re ected thevid$ās 3Pvi))ā5 G andh?ra4 and GMaWi&a4 as*ro*er (eans to attain the *o'ers o% in$isi)ility and reading others4 (inds 3DN ."". -

5, ho'e$er, the Abhidharmako!a acce*ted thosevid$ās 3Jo!a.EII. c-d, )5. 6ith his(astery o% the 0āndhārī'vid$ā, it is said that AsaYga 'as a)le to trans%er hi(sel%instantaneously to the Tusi`a hea$en 3Chi(*aKChatto*adhyaya, " !: " 5. The,uvarṇabhāsottama's%tra includes the goddess rZ4svid$ā'mantra3,uvar : "=,0ol: "5,and theJāraṇFav$%ha's%tradescri)es its in%luential siN-sylla)lemantra Go2 maṇipadmeh%24 as amahā'vid$ā 3Studhol(e, !! : "5. But it is into theDhāraṇīScri*tures'here, )esides identi%yingvid$ā asdhāraṇī'ith the co(*ound vid$ā'dhāraṇī3Mā$%:D , n. , D 5, its %e(inine +uality is e(*hasized calling it Gvid$ā'+ueen4 3vid$ā'ra)*ī 5,although it is concealed as the Buddha4s (antric 'isdo(. In se$eral Dhāraṇī's%tras thevid$ā'ra)*ī s e(anate as light %ro( the Buddha4s )ody, 'hether %ro( hisuṣṇīṣa3,itā: !-

"5, or %ro( his eye)ro's 3rati: " D5. 6ithin theDhāraṇī'vidhis and the earlyJri$āTantras, ho'e$er, the vid$ā'ra)*ī s re$eal their %e(inine nature as )eingsi(ultaneouslydhāraṇī %or(ulas and *ersoni%ied goddesses, )eco(ing ritual re%erents3Hidas, !"!: "- D5 and (odels %or $isualization and sel%-identi%ication 3S& iṣṭa'devatā5 3Porci9, !!!: " -" = Przylus&i, " D: D! -D"!5, and a (ature Ea ray?na 'oidenti%y vid$ā as a G%e(alemantra4.

63 The sa(e thing occurs 'ith the co(*ound Gmantra'dhāraṇī 4, )eing understood as ana**ositional co(*ound indicating adhāraṇīthat is amantra3mantra eva dhāraṇī 5 3/a$idson,

!! : "" 5. This is *recisely the (eaning o% the Gmantra'dhāraṇī 4 co(*ound in the AsaYga4s4odhisattvabh%mi, see section . . . Qn the Gdhāraṇī'mantra4 co(*ound in the Ea ray?na, seesections .D. and . .64 So(e o% those vid$ā mantras a**ear in BuddhistTantras 3(ai'ta.IE.""=(ai's%: D5. Qn the non-Eedic goddesses 'ithin Buddhistdhāraṇī s, see section ".". .".65 Qn other re%erences to the Gmahā'vid$ā4 asmantra, see A**endiN / section 3a5.

66 See section .D. Qnvid$ā as a G%e(alemantra4 'ithin the ai$a Tantric conteNt, see section".". . . Qn the iconogra*hy o% the t'el$edhāraṇī s or vid$ā'ra)*ī s, see /BI.D: =Bhattacharyya, " : DD -D .



37

.". .D..". .D..". .D..". .D.+ ++ +&da$a&da$a&da$a&da$a,,,, + ++ +&da$a&da$a&da$a&da$a''''dhdhdhdhāraāraāraāraṇī ṇī ṇī ṇī

The ter( h&da$a, lit. Gheart4, or Gessence4, a**ears in the DhāraṇīScri*turesado*ting three (eanings: 3"5 as a title o% a Scri*ture,h&da$adenotes Gthe essence or+uintessence o% that 'hich is re+uired %or acco(*lishing a *o'er%ul su*ernaturalresult4, i.e., thedhāraṇī%or(ulas, rituals and )ene%its included 'ithin a gi$en

Scri*ture, eg. the Amo0hapā!a'h&da$a'dhāraṇī 3 Amo0: !, n. "D5. 3 5 As a synony( o%dhāraṇī , h&da$a also indicates the co(*lete set o%dhāraṇī%or(ulas included 'ithin aScri*ture: GI shall no' recite this+&da$a na(ed Amo0hapā!a 4 3 Amo0: 5. And 3D5, h&da$a also designates a Gmantra-essence4 3h&da$a'mantra5, understood as the deity4sGsonic )ody-(ind4, that des*ite )eing %unctionally e+ui$alent to the Tantric Gseedmantra4 3bī)a'mantra5, di%%ers in its %or(, )ecause the h&da$a'mantra consists o% se$eralsylla)les 3Snellgro$e, !! : " "5.

The ter( h&da$aalso a**ears as the co(*oundh&da$a'dhāraṇī , denoting theGessentialdhāraṇī 4 o% a deity a&in to herKhish&da$a'mantra, although it is not used toin$o&e the deity4s )ody-(ind itsel%, )ut to in$o&e the essential +ualities thatcharacterize a gi$en deity. For instance, the,arvadur0atipari!odhana'tantrare%ers tothe %i$e Ea ra*?Wi4sh&da$a'dhāraṇī s *ro*itiating his *o'ers to re(o$e all o)structionsand *aci%ying all sorro's 3Dur0a: - , " , " !5. 2i&e'ise, theMahāmā$%rī 4sh&da$a'dhāraṇīcondensates all her *rotecti$e *o'ers and its recitation Geradicates co(*letelyall e$ils and (is%ortunes4 3Mā$%: D -D "5.

.". . ..". . ..". . ..". . .(a)ra(a)ra(a)ra(a)ra''''pada pada pada pada,,,, DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī''''va)rava)rava)rava)ra''''pada pada pada pada

It is signi%icant that se$eral Mah?y?na Scri*tures as the"pā$akau!al$a's%tra3"pka.""!, n. "D!5 and others, re%er to a se(antic e+ui$alence )et'een dhāraṇīandva)ra'padater(s. Basically,va)ra'padas Gare &ey'ords that identi%y or su( u* central*re(ises o% Buddhist thought4, i.e., )eing si(ilar to the Abhidhamma4smātikās and theGsylla)icdhāraṇī s4,va)ra'padas ser$e as (ne(onic su**ort to organize signi%icantteachings and sti(ulate (ind4s trans%or(ation 3Pagel, !! a: - , - , "! 5According to theatna0otravibhā0a, ava)ra'padais a ter( eN*ressing the (eaning o%enlighten(ent in a %a$oura)le 'ay to its attaining 3G pada45, )ut such (eaning is as thedia(ond 3Gva)ra45, di%%icult to *enetrate %or an untrained (ind 3a0ot : " 5. In (ore*recise ter(s, the,arvadharmāprav&ttinirde!a's%tra de%inesva)ra'padas as G'ords o%reality and thusness identical 'ith s*ace and corres*ond to a'a&ening they are'ords Uthat *ertain toV the non-di%%erentia)le /har(adh?tu and engage 'ith the non-esta)lished state4. Ho'e$er, it is theatna.%Faparip&.hā's%trathat descri)eshow Gtoengage4 'ithva)ra'padas, as )eing through thedhāraṇī'va)ra'padas: GIt is to engage'ith all 'ords )y (eans o% a single 'ord it is a 'ord that is i(*erisha)le theletter GA4 is the i(*erisha)le 'ord. 6hen one has engaged 'ith the letter GA4, oneengages 'ith all sylla)les4 3tr. Pagel, !! a: - 5.

To this *re$ious Mah?y?na identity o%va)ra'padaas an Gi(*erisha)le4 3akṣa$a5sylla)le, ie. GA4, understood as adhāraṇīholding Gall sylla)les4, 'as %ollo'ed naturally)y the Ea ray?na identity o%va)ra'pada asmantra. TheJāraṇFav$%ha's%tra descri)esthe mantra Go2 maṇipadme h%24 as a G*hrase 'hich is ava)ra 'ithout e+ual

67 Qn theh&da$a'mantra and its $ariants, see section .D. 68 Qn the Eedic (eaning o% the Gi(*erisha)le 'ord4, see section ".".". Qn the Mah?y?na andEa ray?na inter*retations o% the sylla)le GA4, see sections . .". and .D. res*ecti$ely.



38

3asamava)rapadam5= an indestructi)leva)ra3abhed$ava)rapadam54 3Studhol(e, !! :" 5, and theMahāvairo.anābhisa2bodhi'tantraidenti%ied asva)ra'pada adhāraṇī'mukhaand avid$ā'ra)*ī G'hich transcends all (undane states o% eNistence4 3(ai'ta.III.EII. 5.But no' it 'ill )e dealt 'ith the (ost co((on dou)le associations o%dhāraṇīter(.

.".D..".D..".D..".D.DhDhDhDhāraāraāraāraṇīṇīṇīṇī*aired to other /har(a +ualities*aired to other /har(a +ualities*aired to other /har(a +ualities*aired to other /har(a +ualities

.".D."..".D."..".D."..".D.".DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī''''mukhamukhamukhamukhas ands ands ands and,am,am,am,amādhiādhiādhiādhi''''mukhamukhamukhamukhassss

In se$eral Mah?y?na Scri*tures it is asserted that the irre$ersi)le Bodhisatt$aso)tain Gdhāraṇī'doors4 3dhāraṇī'mukhas5 and Gconcentration-doors4 3samādhi'mukhas53Mps%: =atna: "" 5. Q$erall, adhāraṇī'mukha(eans Gthose su*erior recollecti$e'isdo(s 'hich are a)le to su**ort i((easura)le Buddha +ualities and hold the('ithout %ailure4, so that Gin one eN*ression it can su**ort all eN*ressions4, 'hereas samādhi'mukhare%ers to Gthose su*erior conte(*lations 'hich include all the $ariousconcentrations4, i.e., they aresamādhis allo'ing the realization o% nu(eroussamādhis=and are called Gdoors4 G)ecause they engender all conditioned (erits and allunconta(inated states4, that is, they e()ody the li(itless accu(ulation o% theBodhisatt$a4s (erit and 'isdo( 34ubh%: " -" !, !5. Fro( a s*eci%ic le$el, according to the AsaYga4s /r$ade!anāvikh$āpana'!āstra, adhāraṇī'mukha is the Gacco(*lish(ent o% the *enetration o% sylla)les 6ith this*o'er o% recollection, 'ithin a single letter he can illu(inate, distinguish, and %ullyre$eal e$ery &ind o% o) ect, 'hether indicati$e o% de%ile(ent or *urity4 3Tr. /a$idso

!! : " 5, and %or theDC f )B tu lu n )īn03 - C<5, adhāraṇī'mukhais analogous tothe Gearth4, ena)ling the *roduction o% Galldharmas alls%tras, all 'ords, all theirdi%%erent (eanings4 and can sustain the( all 3Tr. Q$er)ey, !"!: 5. Q)$iously, %those Scri*turesdhāraṇī'mukhais e+ual to a soteriological language (astery, )ut, ho'to attain it TheMahāpra)*āpāramitā'!āstra understandsdhāraṇī'mukhas not aslanguage (astery as such, )ut as threedhāraṇī s to o)tain it: 3"5 the Gdhāraṇī retaining'hat is listened4 3!rutadhara'dhāraṇī 5, that includes %our (ethods: (e(ory culti$atedthrough analogies, asamādhito de$elo* (e(ory,mantra *ractice to o)taindhāraṇī s,and (e(ory acu(ulated %ro( *ast li$es= 3 5 the Gdhāraṇī entering into Uthe truecharacteristicV o% the articulated sounds4 3 0hoṣaprave!a'dhāraṇī 5, i.e., to &no' thatsounds and 'ords are i(*er(anent and Gutterly e(*ty4 3at$anta'!%n$a5= and 3D5, theGdhāraṇī *enetrating the sylla)les4 3akṣaraprave!a'dhāraṇī 5, i.e., to conte(*late theGarapa.ana4 sylla)ary gras*ing its e(*ty nature 3Mpp! .IE: " -" 5.!

Fro( the %ourteensamādhis descri)ed in theMahāpra)*āpāramitā'!āstra, standout the Gsamādhithat does not %orget anydharma4, thesamādhiallo'ing Gthe&no'ledge o% all articulated sounds and all languages4, the Gsamādhi o$erco(ing the&ing o% alldhāraṇī s4, and the Gsamādhio% the uni$ersal elo+uence4 3samanta'pratibhāna5.

69

According to 7og?c?ra sources, in the Bodhisatt$a4s tenthbh%mi, that is e+ual toBuddhahood, the ulti(ate reality 3S&t.dharmadhātu5 is identi%ied as thedhāraṇī'mukhasKsamādhi'mukhas4s co(*lete (astery 3Msa.II: " 5. At that stage, thedhāraṇī s )eco(eGco(*letely *uri%ied and great4 and the Bodhisatt$a relies on the( to Gillu(inate the holy/har(a and u*hold it al'ays4 3Mslb.bEIII. - 5. Qn the dharmadhātu, see section .D. and n.

!.70 8ote the re%erences to Gmantra *ractice to o)taindhāraṇī s4, see section . . ., and to theGarapa.ana4 sylla)ary conte(*lation, see A**endiN B- .



39

At %irst sight, this teNt e(*hasizes an inter*lay )et'een dhāraṇī s, samādhis, and pratibhāna, understood as three interrelated +ualities 'here the gro'ing o% a singleone sti(ulates that o% the others. Ho'e$er, the teNt also recognizes certaindi%%erences a(ong the(: 'hereas thedhāraṇī s re(ain 'ithin the Bodhisatt$a4s(ental continuu( li%e a%ter li%e, thesamādhis instead, disa**ear a%ter death=(oreo$er, it is thesamādhi *ractice oined to the 'isdo( o% e(*tiness that *roduces

the dhāraṇī s, )ecause the Bodhisatt$a, G%or all )eings4 sa&e, ha$e to holddhāraṇī s to(aintain the +ualities4 3Mpp! .IE: " -" 5.

.".D. ..".D. ..".D. ..".D. .DhDhDhDhāraāraāraāraṇīṇīṇīṇīandandandand ratibhratibhratibhratibhānaānaānaāna

Another %re+uent *airing %ound in,%tras is the %act that the Bodhisatt$asG*ossessed thedhāraṇī s [they 'ere gi%ted 'ith elo+uence 3 pratibhāna54 3-%rsam: "" ="pka: "= uṇFa.I. = atna: " , 5. The Sans&rit ter( pratibhānais ety(ologicallyrelated to prati'bhā', Gto shine u*on, co(e into sight, )ut also to a**ear to the (ind, to%lash u*on the thought, occur to, )eco(e clear or (ani%est4, and usually denotes Gsudden thought, a +uic& understanding or insight4, and e$en (eans Gthe *o'er o%understanding all &inds o% sounds 'ithout e%%ort4 3 onda, " Da: D" 5." 6ithin aMah?y?na conteNt, pratibhāna(eans G+uic&-'ittedness, ins*iration4 3BHS/: D )5,)eing a highly signi%icant %aculty %or the Bodhisatt$a in herKhis %unctiondharmabhāṇaka, 'hether as an attri)ute that legiti(ates herKhis o'n Scri*turalauthority, as G'hen the Buddha in$ites Su)h ti to s*ea&, 'ith the 'ords \(ay it )eclear to you] 3 pratibhātu te54 3MacLueen, " : !5, and as a *i$otal %aculty in herKhrole as /har(a *reacher. In the last case, pratibhānais one o% the %our Gdetailed andthorough &no'ledges4 3 pratisa2vids5: 3"5dharma'pratisa2vid: &no'ledge o% all*heno(ena in all their na(es and %or(s= 3 5artha'pratisa2vid: &no'ledge o% all*heno(ena in all their characteristics and (eanings= 3D5nirukti'pratisa2vid:&no'ledge o% all *heno(ena in all their ety(ological eN*lanations, and the&no'ledge o% all languages= 3 5 pratibhāna'pratisa2vid: &no'ledge o% the $er)aldistinctions o% all &inds, that together 'ith thedhāraṇī s and other +ualities, constitutethe essential %actors that anydharmabhāṇaka needs %or a success%ul /har(a4ss*reading 3/ayal, " D : ", - 5.

The pratisa2vids4 characteristics de(onstrate their %ocus on a language(astery intended (ainly %or soteriological goals, hence, their association 'ithdhāraṇī s is hardly sur*rising, ho'e$er, the,%tras usually re%er %irst todhāraṇī s andthen to pratibhāna, 'hich suggests a $ie' in 'hich realizingdhāraṇī s %irst is anecessary )asis to *roduce pratibhāna: GThe Bodhisatt$a 'ho )ears in (ind thesedh?raWZs 'ill co(e %ace to %ace 'ith all the %lashes o% insight and all analyti&no'ledges 3 pratibhāna'pratisa2vida54 3Mps%: - 5.

71 The Bodhisatt$a4s s&ill%ulness Gin the cognition o% sounds4 'ill )e re(e()ered here 3Mps%:" 5= %or instance, the Central Asiandhāraṇī (aster Fotudeng 3 -D C<5 G'hen he heard thesound o% )ells, he 'ould %oretell e$ents there%ro(, and Uthese *ro*heciesV 'ere ne$er onceun%ul%illed4 36right, " : DD 5.72 Qn thedharmabhāṇakas4 pratisa2vids andmantra (astery, see section ". . ."., and n. D .



40

. . Indian Mah. . Indian Mah. . Indian Mah. . Indian Mah?y?na /e%initions and Classi%ications?y?na /e%initions and Classi%ications?y?na /e%initions and Classi%ications?y?na /e%initions and Classi%ications

. .". In. .". In. .". In. .". In,,,,%tra%tra%tra%trassss

As 'as said )e%ore,dhāraṇī ter( 'as closely lin&ed to Mah?y?na ,%tras %ro(their )eginnings.D The4uddhabh%m$upade!ae$en co((ented u*on the eN*ression Gat

one ti(e4 %ro( the sentence GThus ha$e I heard at one ti(e4, as Ghe 'ho enunciated3this doctrine5 has attaineddhāraṇī s and, in one 'ord, in one instant, he 'as a)le tocon$ey all doctrines4 34ubh%: 5. Hence, the *resent section 'ill %ocus on an o$er$ie'on thedhāraṇī 4s understandings according to se$eral Mah?y?na,%tras %ollo'ing achronological order.

Q$erall, thera)*āpāramitā's%tras already esta)lished the se(inal %oundationsto the e(ergence o% G%or(ulaic4 and Gsylla)ic4dhāraṇī s, and at the sa(e ti(e, theyconstitute the earliest Mah?y?na re%or(ulation o% those non-Eedic, Eedic and ai$(antric %actors assi(ila)le to Buddhis(, as *rotection, (e(orizing and condensationo% &no'ledge, elo+uence, s*iritual realization through language, and the identity)et'een language and ulti(ate reality.

Already it 'as stated that the Aṣṭasāhasrikāpra)*āpāramitā's%tra recognizedmantras andvid$ās as an attri)ute o% the irre$ersi)le Bodhisatt$a, and the sa(eScri*ture identi%ied itsel% as a mahā'vid$ā, )esto'ing %i$e Gad$antages e$en here andno'4 3d&ṣṭadhārmikas5 to the Bodhisatt$a G'ho )ear it in (ind4 3dhāra$is$ati5: a$oidingdis*utes, har(onious s*eech, a$oiding to )e &illed in )attle, o(niscience, and gettingsa%ety in those *laces 'here the Scri*ture is de*osited 3 Aṣṭa.D. - =:E', .III. !- 5. In the Mahāprā)*āpāramitā's%tra, a%ter o)taining thedhāraṇī s and *roducing the pratisa2vids, the Bodhisatt$a re(e()ers the /har(a Ge$en a%ter he has died4 until he'ould attain o(niscience 3Mps%: D 5, and is Ga)le to utter and retain in his (ind allthe languages, agreed sy()ols and (eaning%ul sounds4 3Mps%: "5. Moreo$er, theBodhisatt$a culti$ates the recognition that Gthis dee* *er%ection o% 'isdo( is theentrance to all the sylla)les and the door to the dh?raWZs4 3Mps%: 5, and thisrealization is o)tained through conte(*lating the Garapa.ana4 sylla)ary, 'hich 'illallo' herKhi( a &ind o% detach(ent in 'hich sheKhe G'ill not )e tied do'n )y anysounds, he 'ill acco(*lish e$erything through the sa(eness o% all dhar(as, and he'ill ac+uire the s&ill in the cognition o% sounds4 3Mps%: " 5. 2ater on, the

ra)*āpāramitāh&da$a's%tra'ould su((arize all %actors already re%erred to 'ithin itsmantra, as )eing identical to thera)*āpāramitā, and descri)ed as: GA greatmantra, agreatvid$ā'mantra, the ut(ostmantra, the une+ualledmantra, allayer o% all su%%ering43 ph.EIII5. 2astly, %or the4ha0avatī'pra)*āpāramitā'sarva'tathā0ata'mātā'ekākṣarā'nāma,the ra)*āpāramitā is identical to the sylla)le GA4 3Ekāk: !"5.

73 See A**endiN / section 3a5.74 Qn these non-Buddhist (antric )ac&grounds, see sections ".".". and ".". ., and on theirin%luence u*on Mah?y?na, see section ". . .75 Qn the relationshi* )et'eenantarā$as, d&ṣṭadhārmikas, andmantraQdhāraṇī *ractice, seeA**endiN / section 3a5, n. " , and section D. .".76 This identi%ication denotes an esoterization o% thera)*āpāramitā Scri*tures 3Conze, !!!:

5. Qn the sylla)le A 4s Ea ray?na (eaning, see section .D.



41

Besides the ra)*āpāramitā's%tras, in other Mah?y?na Scri*tures the dhāraṇī conce*t gradually 'ould )eco(e (ore eN*licit in ter(s o% de%inition and (ethods.6hat %ollo's is a )asic sur$ey o% the (ost rele$ant teNts on this res*ect.

The A)āta!atrukauk&t$avinodanā's%tra3" -" C<5 de%inesdhāraṇīas (e(ory,intelligence, elo+uence, and the ca*acity to G(aintain the Buddha4s lineage4 3Tr. Pag

!! a: D, n. 5. Heredhāraṇīis understood (ore as &no'ledge and a soteriological

language (astery than as ust (e(ory, (oreo$er, it adds the %actor o% G*reser$ing4the /har(a, denoting thus thedhāraṇī 4s *rotecti$e %aculty. /es*ite the %act that this,%tradoes not include any *rotecti$emantras, the conte(*oraryDruma'kinnara'rā)a' parip&..hā's%tra3.7" !-" ! C<5 does, including amantra'pada %or the G*rotection,*reser$ation and de%ense4 o% the,%tra and the Sangha 3HarrisonKCo)lin, " : " "5, 'hich (a&es eN*licit the identi%ication o%dhāraṇī as amantra ca*a)le o% G(aintainingthe Buddha4s lineage4. Ho'e$er, the later Akṣa$amatinirde!a's%tra 3 -D" C<5 'illnarro' dhāraṇī 4s de%inition as (e(ory itsel% and the (eans o% retaining in (e(orythe Buddha4s teachings 3Braar$ig, " : " 5, )ut 'ithout s*eci%ying 'hat those (eans'ould )e. The conte(*orary4hadramā$ākāra'v$ākaraṇa 3 -D" C<5 o%%ers a hint onthe nature o% those G(eans4 'hen it *oints out Gto ai( at understanding the hiddensense o% the Tath?gata4s teaching )y (eans o% setting 'ords and letters in the rightorder4, as one o% those (eans to attaindhāraṇī 34hadra."" 5.But it is theTathā0atamahākaruṇānirde!a's%tra3 -D" C<5 that o%%ers the (ostdetailed account o%dhāraṇī*ractice, descri)ing eightdhāraṇī s that Gser$e *ri(arily tosecure the trans(ission o% the /har(a and there)y contri)ute to uni$ersalli)eration4. Most o% thosedhāraṇī s re$ol$e around language (astery: the a)ility tocondense any nu()er o% teachings 'ithin the sound GA4, Garapa.ana4 sylla)ary4sconte(*lation, and the %our pratisa2vids4 acco(*lish(ent, esta)lishing thus Ga closelin& )et'eendhāraṇī , scri*tural (e(ory and teaching4 3Pagel !! ): " -" !5.

In the sa(e $ein, nu(erous Scri*tures e(*hasized the $alue conduci$e toenlighten(ent o% the sylla)le GA4, as theJu!alam%lasa2pari0raha's%tra 3D - " C<5:Gthe *ortal to Uthe soundV GA4 is a *ortal that leads to i(*erisha)le gnosis 3 )*āna5 andelo+uence 3 pratibhāna54. 8e$ertheless, GA4 is not (ani%esting an eternal *rinci*le as theEedic and ai$a Tantric GA4 does= instead, the Mah?y?na chose it )ecause it e(*hasizing GA4 as the *ri$ati$e *article Ga4 in Sans&rit gra((ar, de(onstrating inthis 'ay the ine%%a)le and inde%ina)le nature o% language and alldharmas 3Pagel,

!! a: D- , n. "5. Accordingly, the Mah?y?na a**roach to language is %ocusedthe one hand, to *ro$e its con$entional nature lac&ing any inherent eNistence, and onthe other hand, its ina)ility to eN*ress ulti(ate reality, that %or de%inition, isineN*ressi)le, G%or not in the letters is the *er%ection o% 'isdo(4 3Mps%: ! 5. In the lastanalysis, the Mah?y?na (astery o% language is ai(ed at its deconstruction. Thesylla)les are GineNhausti)le4 3akṣa$a5 not )ecause they are eternal as the(edas clai(,)ut )ecause their gra((atical (eaning, as that o% alldharmas, Ghas no *ro*er reality434hadra."" 5. For instance, conte(*lating the sylla)le GEA4 *ro(*ts that Gthe sound o%

the *aths o% s*eechWvākpatha0hoshaXhas )een +uite cut o%%4 3Mps%: " !5. Being

77 The dates are o% the %irst,%tra4s Chinese translation according to CCBT: " , " ", , D , and , res*ecti$ely.78 See A**endiN / section 3c5.79 Qn this Mah?y?na language4s deconstruction, see section ". . .".



42

%aith%ul to this *osition, the G(eaningless4 nature o%mantrasKdhāraṇī s 'ill )ee(*hasized )y AsaYga.

. . . In Treatises 3. . . In Treatises 3. . . In Treatises 3. . . In Treatises 3-āstra-āstra-āstra-āstras5s5s5s5

#ndou)tedly, the t'o (ost in%luential de%initions o%dhāraṇī'ithin a

Mah?y?na conteNt a**ear in theMahāpra)*āpāramitā'!āstra attri)uted to 8?g?r una3%ourth century C<5, and in the AsaYga4s4odhisattvabh%mi 3.7 D"!-D ! C<5. Theirin%luence 'ould )e *ro ected on successi$e Mah?y?na and Ea ray?na teNts. ThMahāpra)*āpāramitā'!āstragi$es the %ollo'ing de%inition o%dhāraṇī :

/h?raWZ (eans Ga)le to (aintain4 3dhāraṇa5, or Ga)le to dis*el4 3vidhāraṇa5. As %or)eing a)le to (aintain, once one has collected all 'holeso(e dhar(as 3ku!aladharma5,one is a)le to (aintain the( 3dhāra$ati5 so that they do not scatter or )eco(e lost. Itis li&e an intact $essel 3bhā)ana5, 'hich, 'hen it is %illed 'ith 'ater, the 'ater does notlea& out. As %or )eing a)le to dis*el, the un'holeso(e roots 3aku!alam%la5 that Uare'ont to )eV )orn in the (ind are dis*elled 3vidhāra$ati5 and not )orn. I% there is thedesire to co((it e$il, Uthe /h?raWZV 'ill ta&e hold and not allo' onesel% to co((it it.This /h?raWZ either is associated to the (ind 3.ittasa2pra$ukta5 or is dissociated to the(ind 3.ittavipra$ukta5= is either de%iled 3sāsrava5 or unde%iled 3anāsrava5. It is %or(less3ār%p$a5, in$isi)le 3anidar!ana5, and unhindered 3aprati0ha5= it is contained 'ithin oneele(ent 3dhātu5, 'ithin one sense %ield 3ā$atana5, 'ithin one aggregate 3skandha5, thatis, the /har(adh?tu, the /har(?yatana, and the Sa^s&?ras&andha Moreo$er, theBodhisatt$a 'ho *ossess the /h?raWZ, due to the *o'er o% his (e(ory 3sm&tibala5, isa)le to &ee* and not %orget all teachings he hears 3!rutadharma5 3Mpp! .I: D" -D" 5.

Heredhāraṇīis understood (ainly as a G(ental %or(ation4 3sa2skāra5 contained'ithin the GSa^s&?ras&andha4, that *rotects the *ractitioner through a dou)le%unction o% holding the 'holeso(edharmas and a$oiding the un'holeso(e ones, andas already had )een noted, this Gdhāraṇī'sa2skāra4 goes 'ith the Bodhisatt$a4s (entalcontinuu( through all herKhis eNistences. As to the +uestion o% ho' to realize thisdhāraṇī , in another *assage %ro( theMahāpra)*āpāramitā'!āstra se$eral (ethods aredescri)ed, a(ong others, thosedhāraṇī'mukhas o%mantra*ractice and Garapa.ana4sylla)ary4s conte(*lation 3Mpp! .IE: " -" 5.! Here again the )asic t'o%oldunderstanding o%dhāraṇī is %ound as a %aculty holding attri)utes as *rotection,(e(ory, &no'ledge and ethics, and as a (ethod to attain it. In this case, as %aculty,dhāraṇī is understood as a G(ental %or(ation4 a)le to hold the 'holeso(e and re ectthe un'holeso(e, and as (ethod,dhāraṇī is (ostly related to a language (astery alsoincluding mantras and the Garapa.ana4 sylla)ary, that can )e understood as Gsonic%or(ations4 endo'ed o% soteriological e%%icacy, hence, this *ro$es thatdhāraṇī ter('as selected to assi(ilate the non-Buddhist notion o%mantra. " Ho'e$er, theidenti%ication o%dhāraṇī as mantra is still not (ade %ully eN*licit )y the

Mahāpra)*āpāramitā'!āstra, to do that, it should )e turned to the %our%olddhāraṇīde%inition according to the AsaYga4s4odhisattvabh%mi: 80 See the !rutadhara'dhāraṇī and theakṣaraprave!a'dhāraṇī on section .".D.".81 Qndhāraṇī 4s de%inition as G(ental %or(ation4, see section .".". Qn the Eedic, ai$a Tantrand Indo-Ti)etan Ea ray?na de%initions o%mantra, see sections "."."."., ".". . ., and .D.res*ecti$ely.82 Because o% s*ace li(itations, here the long AsaYga teNt 'ill )e su((arized.



43

-GDharma'dhāraṇī : By herKhis (e(orizing and 'isdo( %aculties, theBodhisatt$a retains innu(era)le teachings 3Dharmas5 in their na(es, *hrases, and*hone(es.

- Artha'dhāraṇī : It is the sa(e as the *re$ious one, )ut here the (eanings 3artha5o% those teachings are retained.

-Mantra'dhāraṇī : i.e., Gadhāraṇīthat is amantra4. Because o% herKhissamādhi

(astery, the Bodhisatt$a Gs*iritually su**orts4 3adhiṣṭhita5 themantra''ords 3mantra' padas5, )eco(ing thus Gsu*re(ely e%%ecti$e and in%alli)le4 to a**ease the distressessentient )eings.

-4odhisattva'kṣānti'lābhā$a'dhāraṇī : i.e., Gthedhāraṇī 'hich gi$e rise to therece*ti$ity o% a Bodhisatt$a4. It consists in (editating on the sense o% amantra*ro(ulgated )y the Buddha as Gtad$athā iṭi miṭi kiṭi bhikṣānti padāni svāhā4, until it isrealized that thesemantra-'ords ha$e no (eaning, this, na(ely Gno-(eaningness43nitarthathā5, is indeed their (eaning.D Then, the Bodhisatt$a realizes the (eaning o%alldharmas as %ollo's: the (eaning o% the Go'n )eing4 3svabhāva5 o% alldharmas is notco(*letely re$ealed )y any nu()er o% 'ords= the a)sence o% eN*ressi)le essence isthe (eaning o% their essence 3tr. Inaga&i, in Anir : " -" = 1a*stein, !!": D - D 5.

This AsaYga4sdhāraṇīde%inition is highly signi%icant )ecause it (a&es theidenti%ication o%dhāraṇī clear asmantra'ithin a Mah?y?na *rescri*ti$e %ra(e'or&.Although AsaYga 'as not eN*licit on ho' to attaindharma'dhāraṇī andartha'dhāraṇī ,it is +uite li&ely thatmantras also 'ere used %or that *ur*ose, as the +uoted *assage%ro( theMahāpra)*āpāramitā'!āstra(ade it clear. Concerningmantra'dhāraṇī , AsaYgaadds to the standard dhāraṇī+ualities as *rotection, (e(ory, and &no'ledge, a &eysoteriological one as Gsu%%ering4s allayer4, 'hich indicates a tendency de$elo*ed l%or those dhāraṇī s %ocused on the re(o$al o% &ar(ic o)structions. In other *laces o%the4odhisattvabh%mi, AsaYga re%ers to the Bodhisatt$a4ssamādhi (astery as the *o'erendo'ing o%adhiṣṭhāna tomantras and (a&ing the( e%%ecti$e %or t'o reasons: )ecausethe Bodhisatt$a attained a s*ecialdh$āna called Gdis*enser o% s*iritual su**ort43adhiṣṭhā$aka5 ha$ing as its o) ect the relie% o% )eings and that *ro$ides a )asis %omantra e%%icacy 3<ltschinger, !!": - 5, and )ecause the Bodhisatt$a4sbodhi.itta,)eing a)le to (a&e e%%ecti$e any &ind o%mantras andvid$ās to heal sentient )eings4ills 36angchu&, !! : " 5. 2astly, thebodhisattva'kṣānti'lābhā$a'dhāraṇīidenti%iesmantra *ractice 'ith realizing the e(*ty and ineN*ressi)le nature o% all *heno(ena,hence, it %ollo's the language4s deconstructi$e a**roach characteristic o% theMah?y?na. But AsaYga4sdhāraṇīde%inition 'as not li(ited to usti%ying mantra *ractice 'ithin Mah?y?na, it also in$ol$ed Ga doctrinal 'arrant %or the eN*ansion o%*ractices allied 'ith those o% esoteric Buddhis(4 31a*stein, !!": D 5. 8o' theEa ray?na understandings o%dhāraṇī 'ill )e studied.

83

In %act, this is a G(eaningless4mantra3 yatso, " : " 5. Ho'e$er, on the su**oseddhāraṇī s4 unintelligi)ility, see A**endiN B-".84 See the !rutadhara'dhāraṇī in section .".D.".85 See section D.D. .86 Qnadhiṣṭhānaa**lied todhāraṇī s, see section ". . . . *aragra*h 3a5.87 See sections ". . .". and . .".



45

teachings and getting their *rotection 3M;ller, " : "" 5. Besides recognizing thosstandard dhāraṇī%eatures though, thisTantraela)orated a mantratheory alsoa**lica)le todhāraṇī s that 'ill )e su((arized )elo'.

The ter( mantrare%ers to Buddhas and Bodhisatt$as )ecause they are endo'ed'ith G&no'ledge4 3man'5 and G*rotection4 3'tra5. GMantra4 also re%ers to the 'ords 3 pada5o% their li)eration (ethods and to the sylla)les trans%or(ing into Buddhas and

Bodhisatt$as 3(ai'ta.I.I.D5. /es*ite Buddhas and Bodhisatt$as *ro(ulgatingmantras,they do not create the(, )ecause themantras4 nature is identical to the intrinsicnature o% alldharmas 3dharmatā5.D /es*ite themantras4dharmatā)eing unconditioned,it is a)le to endo' 'ords and sylla)les 'ith Gs*iritual su**ort4 3adhiṣṭhāna5, and thissu**ort is t'o%old: a relati$e one, understood as 'ords and sylla)les (ani%esting theBuddhas and Bodhisatt$as4 +ualities and realizations, and an a)solute one, as sylla)le(ani%esting the intrinsic e(*tiness o% all *heno(ena. This t'o%old relati$e anda)solute nature o%mantra is re%lected in its )asic unit, the Gsylla)le4 3akṣara5,understood as an Gunchanging intrinsic nature4 endo'ed 'ith three characteristics:3"5 sylla)le as sound, denotesmantra sylla)les and are Gunchanging4 )ecause theirsound .onstantl$(ani%est the Buddhas and Bodhisatt$as4 acco(*lish(ents= 3 5sylla)le as G<nlighten(ent-Mind4 3bodhi.itta5, re%ers to the intrinsic nature o%suchness 3tathatā5, %unda(entally (ani%esting itsel% as the sylla)le GA4, understood athe essence o% allmantras and )eing identical tobodhi.itta 34odhi: "5= and 3D5 sylla)leas energy, since all sylla)les de*end on the sylla)le GA4, this is the G$ital-energy4 3 )iva5and the Gli%e-%orce4 3 prāṇa5 o% all sylla)les. This G$ital-energy4 o% GA4 is t'o%old: relaone, )ecause the rest o% sylla)les could not )e uttered i% they lac&ed the sylla)le Gand a)solute one, )ecause the sylla)le GA4 *roduces the &no'ledge 3 )*āna5 realizingthat Gall *heno(ena are *ri(ordially un)orn and unarisen4 3(ai'ta.II.b. -"!= II.bEIII.D-

5. 8e$ertheless, the *roducing constancy o% the sylla)le GA4 li(its itsel% to )e th

cause %or all /har(a acco(*lish(ents and Gall Scri*tural /har(a4 3(ai'ta.II.b."!5,hence, it is not a cos(ogonical andKor a (eta*hysical constancy as it is the case 'ith

93 Such identity is also re%erred to in the,arvatathā0atatattvasa10raha'tantra 3<ltschinger, !!":" 5. Here a *arallel is esta)lished 'ith a *i$otal aNio( already signaled in theNikā$as, i.e., i%the Buddhas do not create the /ha((a, )ut they disco$er it )ecause Gthe sta)leness o% the/ha((a4 3P. dhammaṭṭhitatā5 Gstill *ersists4 3,N .II. 5, li&e'ise, the Buddhas do not create themantras, )ut they *ro(ulgate the( )ecause Gtheir intrinsic nature Ui.e., theirdharmatāV hasal'ays )een *resent4 3(ai'ta.II.II. "5. Ho'e$er, there is a &ey di%%erence )et'een )otha**roaches: theNikā$as4dhammaṭṭhitatāis sta)le only )ecause its nature is a G fi\ed .ondition43,N .II. , n. ", *. "5, i.e., it al'ays re(ains 'ithin the conditioned s*here o% reality, theMah?y?naKEa ray?na4sdharmatā instead, gi$en that it is identical to thedharmadhātu3see n.

! a)o$e5, is a G fi\ed non'.ondition4 ca*a)le o% o*erating 'ithin the conditioned, )ecauseaccording to 8?g?r una,nirvāṇa and dharmatā are )oth Gnon-arisen and non-ceased43M%kā." . 5. Qn the Ea ray?namantras4dharmatā, see )elo'.94 ThisTantrarecognizes t'o &inds o%adhiṣṭhāna: thedharmatā4s as it is re%erred to a)o$e, andthe Buddha4s, on this, see )elo'. Qn the Buddhas4adhiṣṭhānaon dhāraṇī s, see section ". . . .*aragra*h 3a5.95 C%. the (eaning o% GA4 according to the Garapa.ana4 sylla)ary, see A**endiN B- , Chart , 8o.".



46

the Eedic and ai$a Tantricakṣara. #ndou)tedly, 'ith this understanding o%akṣara,the Ea ray?na a**roach di%%ers %ro( the deconstructi$e Mah?y?na one alreadre%erred to, ho'e$er, )oth a**roaches also di%%er on ho' they understand e(*tiness,not in its nature itsel%, )ut in its linguistic %unctioning. I% the Mah?y?na concei$e(*tiness as ineN*ressi)le, the Ea ray?na instead, e(*hasizes e(*tiness4s *o'er to*roduce innu(era)le (eanings. Put in di%%erent ter(s, i% the Mah?y?na illu(inates

mantrasKdhāraṇī s to eNhaust the( into silence, the Ea ray?na illu(inate the( tounleash their enlightening sonicKlinguistic *o'er. 2i&e'ise, i% the ai$a Tantricmantrarealization is )ased eNclusi$ely on a Ggrace

act4 )esto'ed )y the a)solute as 0udraK i$a 3Sanderson, " : 5, that o% Ea rayinstead, only 'ill )e (ani%ested through the concurrence )et'een the dharmatā4sconstant trans%or(ati$e *o'er and se$eral causes and conditions 3(ai'ta.II.EI." 5.A(ong those conditions, stand out ethical *urity 3(ai'ta.III.E. 5, generatingbodhi.itta,understanding /e*endent Arising 3(ai'ta.II.EI."!5, $isualizing the deity and recitingthemantra *ro*erly, and the Buddha4sadhiṣṭhāna 3(ai'ta.II.EI. 5.

According to the(a)ra!ekhara, the characteristic o%mantras is identical to the(ind o% all Buddhas, to /har(a4s realization, and *osseses thedharmadhātu. Thisthree%oldmantra characterization is (ani%ested )y three ty*es o%mantras: 3a5 Gsecretmantra4 3S&t. 0uh$a'mantra5, 3)5 G&no'ledgemantra4 3S&t.vid$ā'mantra5, and 3c5Gdhāraṇī'mantra4. The 0uh$a'mantrais called Gmantra4 )ecause it *rotects the (ind %ro(signs 3%ro( sense o) ects5 and discursi$e thought 3vikalpa5, and )ecause it is the non-duality o% $oid 3man'5 and co(*assion 3'tra5, and it is Gsecret4 )ecause it is outside thesco*e o% non-Buddhist gods and GHZnay?na4 *ractitioners. Thevid$ā'mantra denotesGcounteringavid$ā3nescience5 )y o$erco(ing the dar&ness o% *assion and )yo$erco(ing de%ile(ents4, and the character o% thedhāraṇī'mantra is Gto hold theBuddha-dhar(as= its holding is called Gholding o%dharmas4 and G$irtue4 3Tr. 6ay(an," !: - 5.

This three%oldmantra classi%ication 'ould )e retained )y later authors 'ho,'hile &ee*ing their )asic characteristics, 'ould also add to the( ne' %actors.According to the Bh?$a$i$e&a4sTarka)vāla, the 0uh$a'mantrare$eals the esoteric

96 See sections ".".".". and ".". . . I% theNikā$as e(*hasize metaphori.all$ that Buddha4s/ha((a has only Gone taste4, that o% li)eration 3Pdhammavina$o ekaraso vimuttiraso5 3Mpp! .III:" , n. "5, li&e'ise, Ea ray?na e(*hasizesliterall$ that the Buddha4s /har(a has only Gaconstant sound4, that o% Buddhahood.97 As 1a&u)an *ut it: G<Notericis( Ui.e. Mah?y?naV eN*lains that *rinci*le decidedly laeN*ression. <sotericis( Ui.e. Ea ray?naV eN*lains that *rinci*le has countless eN*ressio36orin: 5. Qn theDharma'kā$a4s *reaching 3hosshin sepp55, see section . . .

98 As illustration o% )oth a**roaches, there is the %ollo'ing eNchange 'ithin a 1oreanSjnKdhāraṇī*ractice conteNt: GThe (aster as&ed a (on& Ho' a)out thedhāraṇīo% nocharacters The (on& ans'ered: UThat isV the charactera. The (aster said: That is onecharacterk The (on& had no ans'er. The (aster said: 7ou are no' (ani%esting the True6ayk4 3S rensen, !! : - 5. Ho'e$er, %or the Ea ray?na a**roach Gthe e(*tiness language and conce*tual thought is ust as e(*ty as anything else, and that since e(*tiness(ar&s the character o% a'a&ened consciousness, the e(*tiness o% language and conce*tualthought is ust as (uch a'a&ened consciousness4 3Payne, !! : , n. D5. Qn thedhāraṇī%aculty to unleash (eanings, see section . . .99 Qn the ethicalKdoctrinal %oundations %or thedhāraṇīQmantra *ractice, see section D.".".



48

)et'een /aoists and Buddhists. To recti%y such a situation, A(ogha$a ra, 'hoGsho'ed su*eriority *articularly in dh?raWZ4 3Chou, " : D! 5, co(*osed thePon0shituoluoni )in0 3 A 8omplete E\pli.ation of the Meanin0 of Dhāraṇī s5, 'here a nor(ati$ede%inition o%dhāraṇīis esta)lished, 'hich 'ill )e su((arized )elo'.

Themantras Qdhāraṇī s condense the accu(ulation o% Buddhas4 enlighten(ent,and their sylla)les and 'ords recei$e theiradhiṣṭhāna."!D A(ogha$a ra de%ines %our

ter(s: Genco(*assing retention4 3S&t.dhāraṇī = Ch.tuoluoni5, Gtrue 'ords4 3S&t.mantra=Ch.Hhen$an5, Gsecret 'ords4 3S&t. 0uh$a'mantra= Ch.mi$Zn5, and Gillu(ination4 3S&t.vid$ā= Ch.min05, a**lying to each one %our categories: 3"5 Gdharma4 3i.e., Gnature45, 3 5G(eaning4, 3D5 Gsamādhi4 3i.e., G*ractice45, and 3 5 GteNt4 or Ghearing4 3i.e., GlineN*ressions45.

-Dhāraṇī : Its Gdharma4 is the re(o$al o% de%ile(ents and attaining thedharmadhātuteachings. Its G(eaning4 is the o)taining o% elo+uence and theunderstanding o% innu(era)le teachings 'ithin the (eaning o% a single sylla)le. Its Gsamādhi4 de$elo*s uncounta)lesamādhis, the %i$eabhi)*ās, allo'ing re)irth in any o%the siN *lanes o% eNistence. Its GteNt4 is re(e()ering all the Scri*tures %ore$er.

-Mantra: Its Gdharma4 is thedharmadhātuunderstood asmantra."! Its G(eaning4corres*onds to e(*tiness, and each o% its sylla)les contains the characteristic o%reality. Its Gsamādhi4 is arranging themantra4s sylla)les u*on a (oon disc andconcentrating the (ind u*on it. Its GteNt4 are all 'ords and sylla)les, %ro(o2 tosvāhā.

-6uh$a'mantra: Its Gdharma4 is the non-Buddhistmantras and those o% ther?$a&as and Pratye&a)uddhas, together 'ith their rites and acco(*lish(ents

3siddhis5."! Its G(eaning4 is only understood )y Buddhas and Bodhisatt$as. Its Gsamādhi4is the i(*osition o% its sylla)les on the )ody to trans%or( its coarse %or( into a su)tleone."! Its Ghearing4 is the secret trans(ission o% thosemantras, their *ractices andacco(*lish(ents.

-(id$ā: Its Gdharma4 is the re(o$al o% ignorance and de%ile(ents. Its G(eaning4is the yogic understanding o% thera)*āpāramitā. Its Gsamādhi4 is the conte(*lation o%its seed sylla)les 'ithin the (ind4s (oon disc. Its Ghearing4 is gras*ing the /har(a,the delusion4s re(o$al, and the acco(*lish(ent o%bodhi.itta."!

6hether they are one-sylla)lemantras or (yriad-sylla)le ones, they are allna(ed dhāraṇī s,mantras, 0uh$a'mantras, andvid$ās 3Pon0: " "-" 5.

A(ogha$a ra de%inition o%dhāraṇī*ro$ides three &ey ele(ents: as included'ithin the teNt4s title,dhāraṇīdenotes a general designation integrating all ty*ologieso% (antric eN*ressions= as a *articular ty*ology,dhāraṇī , )esides including itsstandard %aculties as (e(ory, elo+uence, andsamādhi, its soteriological $alue as a

103 Qn the Buddhas4adhiṣṭhānaondhāraṇī s, see section ". . . . *aragra*h 3a5.104 Qn the identity o%mantras anddharmadhātuunderstood asdharmatā, see section .D.105

Here it is i(*licitly ac&no'ledged the non-Buddhist origin, i.e., non-Eedic, Eedic andai$a, o% thosemantras assi(ilated )y so(e (ainstrea( Buddhist schools, see section ". .".".and A**endiN C.106 See(ai'ta.II.bIb. Qn the ai$a Tantricn$āsa, see section ".". . .107 Qn thevid$ā'mantra4s de%initions, see sections .". . . and .D. Here thevid$ā4s G(eaning4(ay )e eN*lained )y the continuity )et'een thevid$ā'mantra4s %e(inine nature, and that o%the ra)*āpāramitāas the G(other o% all Buddhas4 )ecause Gthe all-&no'ledge o% the Tath?gatahas co(e %orth %ro( her4 3 Aṣṭa." ." -" =:E', .bII. D- 5.



49

re(o$er o% de%ile(ents and acco(*lisher o%dharmadhātu is also recognized, and*articularly, its a)ility to condense in one sylla)le innu(era)le,%tras= and %ro( a%or(al le$el,dhāraṇīis identi%ied as amantra regardless o% the nu()er o% sylla)les it(ay contain, hence,dhāraṇīis interchangea)le 'ithmantra, 0uh$a'mantra, andvid$ā."! As 'ill )e analysed )elo', 1 &ai 'ould highlight the co(*rehensi$e nature o%dhāraṇī and its %unction as (eaning condenser.

. . . In Ja*an. . . In Ja*an. . . In Ja*an. . . In Ja*an

It should )e re(e()ered here that 1 &ai e(*hasized the a)ility o% theDharma'kā$ato *reach the /har(a 3hosshin sepp55, and the &ey role *layed )y the dhāraṇī to un$eil the innu(era)le contents o% such *reaching."! This $ast se(antic*otential o% thedhāraṇī lies in its co(*rehensi$e nature. The Chinese (aster o% 1 &ai,Huiguo 3 - ! C<5, taught hi( that the ter(svid$ā, Hhou, 0uh$a'mantra, andmantra Gillustrate only a li(ited as*ect o%dhāraṇī 4, i.e.,dhāraṇī asvid$āre$eals 'isdo(4s light,asHhou eli(inates (is%ortune, as 0uh$a'mantra *oints to the secret o% thedhāraṇī , andasmantra suggests thatdhāraṇī contains only truth and no %alsehood. 1 &ai acce*tedthis co(*rehensi$e understanding o%dhāraṇī and concei$edmantra3Ja*.shin0on5 ter(as denoting the esoteric %unction o%dhāraṇī as Gto unleash countless (eanings %ro('ithin each letter o% a 'ord. Because o% this,dhāraṇīis translated ass5)i, the containero% all4 3A) , " : D- 5. 1 &ai intre*reted this translation as Gcontainer o%the (eaning o% G'ithin a single letter all teachings are contained, 'ithin a singledhar(a all dhar(as are contained, 'ithin a single (eaning all (eanings arecontained, and 'ithin a single sound all $irtues are stored4 34on)i: " !5.

Suchdhāraṇī%aculty Gto unleash countless (eanings4 is )ased on a *rinci*leholding t'o corres*ondences: 3"5 the corres*ondence )et'een Gsound4, Gsign4 andGreality4, and 3 5 the corres*ondence and inter*enetration )et'een ele(ents,languages on all *lanes o% eNistence, signs o% sense o) ects, and theDharma'kā$a.According to 1 &ai, no Gsound4 is ar)itrary, )ut it in$aria)ly eN*resses the na(e o%

so(ething, and this is ter(ed Gsign4. Thus, a na(e in$aria)ly e$o&es the essence o% ano) ect, and this is called Greality4, and the distinctions )et'een Gsound4, Gsign4, Greality4 are called their G(eanings4.""! For instance,mantras corres*ond to Gsounds4,their sylla)les and na(es corres*ond to Gsigns4, and the real characteristics o% thedi$erse deities, i.e., their acco(*lish(ents and $irtues, corres*ond to Greality4 3,h5)i:

, 5. 2i&e'ise, the %i$e ele(ents 3earth, 'ater, %ire, 'ind, and s*ace5 are theoriginal essence o% sound, hence, all o% the( ha$e acoustic $i)rations, and corres*on

108 Qn this as*ect the <ast Asian Ea ray?na di%%erentiates %ro( the Ti)etan Ea ray?na, 'hicusually designatesdhāraṇī s as Glongmantras4 3/<B: D 5.109 See sections ". .D. and .D. n. .+osshin sepp54s notion is already tracea)le in se$eralMah?y?na sources, as this one: Gthe Buddhas o% the Body o% the la' 3dharmakā$abuddha5 thro')ea(s 3ra!mi5 'ithout ceasing and *reach the la' 'ithout ceasing, )ut )ecause o% their %aults,those )eings do not see the( and do not listen to the(4 3Mpp! .I: 5. See (ore sources in4en:" - !.110 Although 1 &ai is assu(ing here the Eedic corres*ondence )et'een 'ordsKo) ects 3seesection ".".".5, he does it e(*hasizing its G(eaning%ul4 as*ect )ut 'ithout rei%ying it into anGeternal4 or G%iNed4 one, )ecause the ulti(ate nature o% all na(es,mantras, and sylla)les ise(*ty and un)orn, see )elo', and sections .D. and . .".



50

to %i$e sylla)les, %i$e Buddhas, etc.""" And languages on all *lanes o% eNistence arise%ro( sound, and li&e'ise occurs 'ith the sense o) ects4 na(es or Gsigns4 and theirconstituti$e aggregates, and theDharma'kā$a (eans that alldharmas 3i.e., Gsounds4,Gsigns4, Gele(ents4, G*lanes4 languages4, and Gsense o) ects45 are originally un)othis corres*ond to Greality4 3,h5)i: !-"!D5.""

Co(ing )ac& to thedhāraṇī 4s %unction as Gcontainer o% all4 already (entioned, it

'ill )eco(e clear 'ith the esoteric inter*retation (ade )y 1 &ai on AsaYga4s %our%olddhāraṇīde%inition:""D the dharma'dhāraṇī consists o% the %act that Ga dhar(are*resented )y a single letter itsel% %or(s the )asis %or U&no'ingV all other dhar(as. each letter all dhar(as are held4= theartha'dhāraṇī(eans that G'ithin a single letter isenco(*assed the (eanings o% all the teachings4= themantra'dhāraṇīentails that 'henreciting this single letter all su%%erings are relie$ed and enlighten(ent is gained= anthe kṣānti'lābhā$a'dhāraṇī consists in the unceasing *ractice o% this single letter, thenone 'ill eli(inate all delusions, a%%lictions, and &ar(ic hindrances and suddenlyrealize the innate 'isdo( o% enlighten(ent. 1 &ai concludes e(*hasizing his*rinci*le )ased on the corres*ondenceKinter*enetration a% alldharmas 3see a)o$e5,)ecause Gthe (eaning o% any single letter contains 'ithin it the truth o% the (eaningso% all other letters4 34on)i: " "5."" According to this 1 &ai4s inter*retation,dhāraṇīgoes)eyond the *osition assigned )y AsaYga asone(odality o%dhāraṇī concei$ed asmantra'dhāraṇī , and )eco(es amantraa)le to acco(*lish the %our *ur*oses o% theAsaYga4s de%inition, i.e.,dhāraṇī is amantraco(*osed )y one or (ore sylla)les 'hichconte(*lation allo's the /har(a4s (e(orizing and understanding, and also is a)le tore(o$e all su%%erings and attain enligthen(ent. Moreo$er, i% the Mah?y?na a**roacdi%%erentiatesdhāraṇīas %acultyKcontent and the (eans to attain it, %or 1 &ai )oth(eanings are su)su(ed 'ithin thedhāraṇī as mantra. And on the *ractices, and(undane andKor su*ra(undane goals o% thedhāraṇī s 'ill )e dealt 'ith in the neNtcha*ter.

111 Qn those +uinary Ea ray?na corres*ondences, see6orin: - = HB .I: - = 7a(asa&i," : " !-" "= 6illia(sKTri)e, !!!: "".112 Accordingly, Gthe (any utterances (ade )y the tongue are all (antras4 3(ai's%: "D 5,although in *ractical ter(s, the <ast Asian Ea ray?na 3and 1 &ai5 recognized Sans&rit 3i.e., tsiddhamsylla)ary5 as the only Gsacred language4 a)le to *reach and realize the /har(a 34on)i:" =,h5mo: " 5. Ho'e$er, such linguistic eNclusi$is( is not %ollo'ed )y theDhāraṇīScri*tures nor )y the Indo-Ti)etan Ea ray?na, see A**endiN B-".113 See section . . .114 This %ollo's thera)*āpāramitāteaching asserting G'ithin a single letter all letters arecontained, and 'ithin all letters each single letter is contained4 34on)i: " !, n. " = /a$idson,

!! : " 5.



52

!! : " 5. Besides thebodhi.itta, ho'e$er, an understanding o% Mah?y?na teachings isalso necessary, i.e., (aintaining disci*line, ha$ing sel%-control, culti$atingco(*assion, and a gras*ing o% the Interde*endent Arising, to *roduce success indhāraṇī *ractice G'ith only a little hardshi*4 3(ai'ta.II.EI."!= III.EII. 5.""

Those %actors 'ere integrated 'ithin a co((on ethics %or all Tantras andsu((arized in the G%our great root *ledges4: to ha$e a correct $ie' o% the

con$entional, i.e., the )elie% in the la' o% causality= not to %orsa&e the Three Je'elssa%eguard thebodhi.itta= and not re ect the true initiation 3abhiṣeka5 3,hes.E: D!5.8e$ertheless, theJri$ā Tantras4 ethics, 'hich o$erall is %ollo'ed )y (ostDhāraṇīScri*tures, *rescri)es, )esides a (ainstrea( Buddhist ethics, s*eci%ic *rece*ts o% a(ar&edly ritual nature. 8o' those %ro( the,usiddhikāra's%tra 'ill )e descri)ed as are*resentati$e eNa(*le %or the 'hole tradition:"" 3"5 to ta&e re%uge, 3 5 to con%essnegati$e deeds, 3D5 to generatebodhi.itta, 3 5 to (a&e as*irational 'ish 3 praṇidhāna5 onthe strength o% ha$ing studied theTantras and )eing &no'ledgea)le a)out ritual*rocedures, 3 5 to (a&e an earnest e%%ort to *ractise gi$ing, 3 5 to )e %ree %greediness, 3 5 to )e endo'ed 'ith co(*assion, 3 5 to )e endo'ed 'ith *atience orrece*ti$ity, 3 5 to )e endo'ed 'ith )ene$olence, 3"!5 to )e endo'ed 'ith diligence,3""5 *ractising the siN &inds o% recollection Ui.e. the Three Je'els, (orality, generosiand deitiesV, 3" 5 to listen to $arious teachings, 3"D5 to analyse the( 'ith de$otion,3" 5 to recite tantric ritual *rocedures 3vidhi5, 3" 5 to (a&e o%%erings o%mantras andmudrās, 3" 5 to dra'maṇFalas, 3" 5 to initiate the G%our retinues4 Ui.e.,bhikṣus,bhikṣunī s,upāsakas, upāsikāsV 'ho ha$e a correct $ie' and %ir(bodhi.itta, 3" 5 to eN*oundTantras to those 'ho a)ide )y their *ledges, and 3" 5 to *ro*agate Tantric Scri*tures36angchu&, !! : D!"5.""

Another outstanding %eature o% Ea ray?na ethics is thatmantrasKdhāraṇī sthe(sel$es are *art o% the *ledges, such as Gto ha$e i(*artial and non- udg(ental%aith in 0uh$a'mantras, vid$ā'mantras, anddhāraṇī'mantras4 3,hes.E: D 5, to (a&eo%%erings tomantra %or(ulas, not a)andoningh&da$as andmantras, not disclosingmantras, and not interru*ting mantras. <$en a (ethod to (a&e a(ends %or these$erest transgression, i.e., the a)andon(ent o%bodhi.itta, consists o% recitingmantras36angchu&, !! : D! , D , D , D 5. To su((arize, the Buddhist ethics o% all $eesta)lishes the &ey %oundations %or a sounddhāraṇī*ractice, and &ee*ing their*rece*ts, $o's, and *ledges is essential to Gs'i%tly gain s*iritual attain(ents4 3,hes.E:

5. 7et, to such ethics can )e added, or not, ritual *rescri*tions.

D.". . 8onD.". . 8onD.". . 8onD.". . 8on----ritual and 0itual a**roachesritual and 0itual a**roachesritual and 0itual a**roachesritual and 0itual a**roaches

/e*ending on 'hich are their Scri*tural sources, thedhāraṇī %or(ulas (ayado*t t'o *ractical a**roaches: one non-ritual or GeNoteric4, and one ritual or

117 Qn the conditions tomantras4 acco(*lis(ent according to theMahāvairo.anābhisa2bodhi'tantra, see section .D. 118 This Scri*ture o%%ers one o% the (ost detailed $ersions o% a (ature Gdhāraṇīethics4, %orother eNa(*les, see,hes.E: D"- D , and 6angchu&, !! : -D! . 8ote that the,usiddhikāra's%tra)elongs to certain(id$ādhara'piṭakas, see sections ". . . . *aragra*h 3d5 and ". .D. Qn thedhāraṇī ritual *ractice, see section D.". .119 Ho'e$er, dhāraṇī s can )e *ractised 'ithout %ollo'ing such ritual *rece*ts or any ritual*rescri*tions, see section D.". .



53

Gesoteric4. In the %irst case, the *ro(ulgator 3Buddha, Bodhisatt$a, or deity5 utters tdhāraṇī%or(ula and *ro(ises its e%%icacy and concrete )ene%its to herKhis reciter, )utdoes not *ro$ide any s*eci%ic (ethod to *ractise it= this is the a**roach %ollo'ed )y(ost a**endeddhāraṇī s on Mah?y?na,%tras." ! In the second case, instead, the*ro(ulgator, )esides *ro(ising thedhāraṇī 4s e%%icacy and )ene%its, eNtends herKhise%%icacy4s *ledge 3sama$a5 to its ritual *rescri*tions, and this is the a**roach %ollo'ed

)y (ost DhāraṇīScri*tures, hence, i(*lying a shi%t %ro( the eNoteric s*here to theesoteric one." " Ho' are )oth a**roaches a**lied in *ractice The non-ritual a**roach is +uite

straight%or'ard, consisting o% reciting thedhāraṇī %or(ula a (ini(u( o% three ti(es,a %igure already )eing in use in so(e early Buddhist %or(al acts and Eedic rituals." Ho'e$er, there are cases 'here adhāraṇī %or(ula is eNtracted %ro( aDhāraṇī's%trato)e recited the *rescri)ed nu()er o% ti(es eNoterically 'ithin a co((unal conteNt.Classical eNa(*les o% this &ind o% *ractice 'ere the G*er(anent recitation4 o% t"ṣṇīṣavi)a$ā'dhāraṇī t'enty one ti(es e$ery day )y all (onastics, intended to *rotectthe Chinese e(*ire 31uo, !! - !! : 5, or the *u)licdhāraṇī s4 recitations %orhealing *ur*oses carried out )y (onastics in (edie$al Ja*an 3A) , " : " !-" D5. Thnon-ritual a**roach also includes a *ri$ate recitation o%dhāraṇī s along 'ith othersacred teNts 3,%tras, $erses, etc.5 as *art o% a daily liturgy 3 ellner, " D: D5, orintensi$e recitation to attain a concrete goal, such as reciting !!,!!! ti(es the8undīdevī'dhāraṇīto re(o$e Gall his or her deadly &ar(ic transgressions created since)eginningless ti(e4 3T "! " a !- ,8undī : "5, or e$en adhāraṇī recitation intended%or se$eral *ur*oses as *art o% the daily (onastic schedule, such as it is *ractised )ythe <ast Asian Ch4anKSjnK en Buddhist (onasticis(s 3Bodi%ord, !"": - D!5.

Be%ore dealing 'ith thedhāraṇī s4 ritual a**roach, it 'ould )e con$enient tosu((arize its origins. It 'as stated )e%ore that the re$elation o% Eedic and ai$amantras include their Ga**lication4 3vini$o0a5, )eing descri)ed 'ith detail in the ritualG*rocedures4 3S&t.kalpa5 including their *ractice (ethods and *rece*ts 3Moda&, " D:" D5. A synony( o%kalpais that o% G*rescri*tion4 or Gritual (anual4 3vidhi5, containinginstructions so detailed that ha$e the %aculty o% in$iting or su((oning themantra4sdeity, )ecause not only themantra )ut itskalpaQvidhi as 'ell eNtract their *o'er %ro(the e%%icacy4s *ledge 3sama$a5 secured )y themantra4s re$ealer 3<ltschinger, !!": ,D 5. /es*ite )eing already included 'ithin the Atharvavedaand its ari!iṣṭas, thekalpaQvidhi sti(ulated the rising during the u*ta *eriod 3D !- !! C<5 o% a ne' genreo% ritual teNts such as the ai$a /0amas, the ?&taTantras, and the Eai Wa$a,amhitās,)eing re*licated )y the BuddhistJalpas 36allis, !! : " 5 andDhāraṇī'vidhis, that %irstcirculated inde*endently to )e adhered later to theDhāraṇī's%tras 3/alton, !"!: " -" 5." D

120 See A**endiN / section 3c5.121 See sections ". . . . *aragra*hs 3a5 and 3)5, and ". .D. The nature o% such shi%t 'as rigeN*ressed )y 0. A) : GQne o% the %eatures that distinguish esoteric scri*tures %ro( eNotMah?y?na s tras is this shi%t %ro( s tra reading to ritual action as a nor(ati$e (ethod o%(astering the teNt4 3" : " 5.122 For instance, the three%old re*etition o% the re%uge %or(ula, or the three%old re*etitionthe Eedic sacri%icial %or(ulas 36ay(an, " ): " - " 5.123 See section ". . . ., *aragra*hs 3a5 and 3)5.



54

The dhāraṇī s4 ritual a**roach %unctions in an identical 'ay to their non-Buddhist (odels, al)eit &ee*ing its o'n *articularities. The *ro(ulgator utters thedhāraṇī%or(ula and its )ene%its, *ledging that the *ractitioner 'ill attain the( i%sheKhe %ollo's eNactly its ritual *rescri*tions. Thedhāraṇī rituals (ay %all 'ithin t'ogeneral categories: rituals 'here no *re$ious Gconsecration4 3abhiṣeka5 is needed, andrituals in 'hich one is indeed needed. In the %irst case, adhāraṇī recitation is

*rescri)ed along 'ith the *er%or(ance o% a *rotecti$e ritual s*ace deli(ited )y amaṇFala, 'hich is 'orshi**ed 3 p%)ā5 'ith di$erse o%%erings such as la(*s, incense,scents, non %er(ented )e$erages, and $egetarian dishes 3Mā$%: D -D , 5. Qtherrituals add to themaṇFalaa *ainted i(age 3S&t. pratimā'vidhi5 o% a Buddha,Bodhisatt$a, or deity, to 'hich o%%erings are (ade and in %ront o% 'hich is recited thdhāraṇī%or(ula a *rescri)ed nu()er o% ti(es. This recitation is *receded )y a ritual)ath, a $egetarian diet, the %or(ulation o%bodhi.ittaand )ene$olence to'ards all)eings 3 Amo0: -D!!=rati: - 5. In so(eDhāraṇī's%tras the ritual 'riting o% thedhāraṇī %or(ula is e(*hasized, and its 'earing around one4s ar( or nec& 3rati: ! 5,or its insertion into st%pas, or hanging it in )anners, high *laces, gates, etc. 3,itā:" 5." And in the second case,dhāraṇī *ractice is *receded )y anabhiṣekaritual 34ala:

.D- 5, 'here )esides including those ele(ents already descri)ed,dhāraṇī 4s recitationis co()ined 'ith the *er%or(ance o% hand gestures 3S&t.mudrās5, and the$isualization o% a (ore ela)oratedmaṇFala and pratimādesigns, concluding 'ith a %ireritual o%%ering 3S&t.homa5 3,usi: " !-" "5."

Although at %irst sight thisdhāraṇī ritual *ractice (ay contradict the re ectiono% Eedic ritualis( ad$ocated )y the early Buddhis( 3DN . . - 5, in %act, thedhāraṇī ritual should )e $ie'ed as a s&ill%ul ada*tation to a +uite ritualized non-BuddhistconteNt, )ut 'ithout )etraying the %unda(ental Buddhist tenets." I% the (ainstrea(Buddhist ethics asserts that the 'holeso(e actions are 'holeso(e in the(sel$es andhence, they *roduce 'holeso(e results 3Har$ey, !!!: " 5, theDhāraṇī's%tras added tothis thevidhi4s ritual e%%icacy, )ut al'ays *receded )y a right ethical intention. Thus,theDhāraṇī's%tras uni%ied the Buddhist notion o%karmaas Gintentional action4 3Har$ey,

!!!: " -" 5, 'ith the Eedic conce*tions o%karma as Gsacri%icial act4 and Gcreati$e act43 oudriaan, " : "- 5. Ho'e$er, ho' to deal 'ith the issue o% so(eone ethically*ure 'ho *er%or(s rightly adhāraṇīritual )ut does not attain the desired goal To

124 Qn the Eedic antecedent o% Gin$esting4 onesel% 'ith amantra as *rotection, see A**endiN A.Qndhāraṇī s4 insertion into st%pas and related *ractices, see section D.D.".125 /es*ite its re ection in theNikā$as 34ra)ā: - 5, the Eedichoma'ould )e assi(ilated )ythe Ea ray?na. Basically, the Eedichoma is a )an+uet o%%ered to a deity through %ire o)lations,and to this eNternal ritual, the Buddhisthoma added to it an internal conte(*lation, 'herethe o%%iciator, a%ter identi%ying hersel%Khi(sel% 'ith the deity, G)urns4 the G%uel4 o%de%ile(ents 'ith the G%ire4 o% insight 3Stric&(ann, " : D , D -D 5. Qn the (eno%%erings in Hinduis( and Buddhis(, see Bentor, !!!: ! - ! . There are also Buddhisthomas'ith (undane goals, see section D.".D., )elo'.126 In %act, inDN . ." - Eedic sacri%ice is not re ectedin toto, )ut so(e o% its as*ects aread(itted a%ter )eing Gethicized4, as the acce*tance o% non-)loody o%%erings 3ghee, oil, etc.o% so(e Eedic sacri%icial *rescri*tions, eg. the donations to Brah(ans and ta&ing ascetic $o's3vrata5 3Moda&, " D: " , -D!"5, )eing reinter*reted in Buddhist ter(s as Ggi%ts to $irascetics4, G*ro$iding shelter %or the Sangha4, and ta&ing re%uge in the Three Je'els underta&ing *rece*ts 3DN . . - 5. Pro$iding %eeding to Brah(ans o% G*ure conduct4 is a &*rere+uisite %or the e%%icacy o% so(e ai$a Tantricmantras 3MM.II. - 5.



55

this li&ely issue theDhāraṇī's%tras *ro$ided di%%erent ans'ers, so(e o% the( includingan Gesca*e clause4 noting that thedhāraṇī %or(ula (ight not succeed Gdue to the%ruition o% *astkarma4 3S&illing, " : " -" 5, 'hile others signaled an increase othe nu()er o% recitations until getting its eN*ected result 3T "! " ) -D,8undī : "5.But (ostDhāraṇī's%tras are seen to ha$e secured an indis*uta)le e%%ecti$eness to their%or(ulas 3 Amo0: - =,itā: " =rati: !5, al)eit they 'ill not )e e%%ecti$e i% the

*ractitioner has not %aith in the( 3T "! ! "! a - =Jāru: " -" 5. So(eDhāraṇī's%tras e$en (ention a (aNi(u( o% se$en years to attain their goals 3/a$idson, !! :"D =,uvar : ", ,0ol: 5."

D.".D. Mundane and Su*ra(undane Acco(*lish(entsD.".D. Mundane and Su*ra(undane Acco(*lish(entsD.".D. Mundane and Su*ra(undane Acco(*lish(entsD.".D. Mundane and Su*ra(undane Acco(*lish(ents

Qne o% the (ost signi%icant as*ects o%dhāraṇī %or(ulas is to integrateG(undane4 3S&t.laukika5 and Gsu*ra(undane4 3S&t.lokottara5 goals as an interrelated'holeness." This Gholistic4 nature o%dhāraṇī s 'as rightly gras*ed )y theHuayanKEa ray?na (aster /aozhen 3ele$enth century C<5, 'ho recognized in thedhāraṇī s ten inherent $irtues: 3"5 they guarantee national security 3*rotection %ro(ene(ies, %ro( astrological and natural disasters, %ro( %a(ily dissension, %ro( cro*%ailure, %ro( drought, etc.5, 3 5 they *urge de%ile(ents and eNorcize ghosts, 3D5 thecure illnesses and increase )lessings, 3 5 they guarantee the (iraculous achie$e(ento% things sought, 3 5 they ensure re)irth in *aradise, 3 5 they are the %ont o%teachings and *ractices, the (other o% all Buddhas, 3 5 they ena)le the easy *racticeo% ada(antine *rotection %or the G%our retinues4, 3 5 they con%ir( the e+ualitordinary )eings 'ith Buddhas, 3 5 they e%%ect a'a&ening )y )oth o'n *o'er andother *o'er, 3"!5 they are o% such $alue that e$en Buddhas still cherish the(3 i(ello, !! : D 5. As it 'ill )e seen )elo', des*ite eNistingDhāraṇī's%tras only%ocused on one goal, the (ost in%luential o% the( are Gall-*ur*ose4, i.e., they e()race'ide s*ectru( o% goals, (undane and su*ra(undane ali&e."

There%ore, those Gall-*ur*ose4Dhāraṇī's%tras are *resented asmediators)et'een the conditioned and unconditioned *lanes o% reality, )ecause as )eing a(odality o%buddhava.ana, they are seen as e()odying in sound and 'riting theBuddhas4 *resence: GBy the *o'er o% thiss%traUanddhāraṇī V all Buddhas andBodhisatt$as, and e$en alldevas are arri$ing4 34ala: . "- 5. And this Buddhas4(ediator *resent asdhāraṇī s is not only *ointing to a 'orld4s transcendence, )ut also,to the attaining o% Gall his desires, as the Buddhas ha$e said4 3rati: D 5. In this as*ect,ho'e$er, thedhāraṇī s are (ore closely related to the Ea ray?na a**roach, and hence,'ith their Eedic and ai$a *redecessors, than 'ith the trans(undane a**roachad$ocated )y theNikā$as 3DN ." . . 5 and the (ainstrea( Mah?y?na 3-ikṣā.bI=84D:

127 This %eature is already tracea)le in theNikā$as, 'here is asserted the *ossi)ility to attainArahantshi* a%ter ust se$en years o% *racticing thesatipaṭṭhānas 3DN . . =MN ."!. 5.128 Qn )othdhāraṇīgoals, see sections D. . and D.D. This is also the case 'ith the Garapa.ana4sylla)ary4s Gad$antages4 3Mps%: " 5.129 This is also the case 'ith (any in%luential Eedic and ai$a Tantricmantras. For instance,the *i$otal Eedic 0ā$atrī mantra is used during the initiation ritual o% )eco(ing a Brah(an3upana$ama5 3Staal, !! : "D- " 5, and %or thera*eutical goals 30omu, " : D, D, D5= andthe Tantric Hanu(?nmantra can )e used %or *rotecti$e, thera*eutical, increase, and o%%ensi$egoals 3MM.bIII." -D 5.



56

" -" 5."D! I% thedhāraṇī s descri)e the(sel$es as endo'ed 'ith su*re(e andirresisti)le %aculties 3Mā$%: D=rati: D 5, this is )ecause o% their nature asbuddhava.anaeN*ressing 'hat istrue, a higher *o'er is deri$ed a)le to counteract thein%erior *o'er e()odied )y the re%erents to 'hichdhāraṇī s are %ocused 3eg.de%ile(ents, *ast har(%ulkarma, dangers, de(ons, diseases, others sects4mantras,etc.5. 6hate$er (ay )e the en$isageddhāraṇīand its goal, it is al'ays re*roducing this

hierarchical *rinci*le: thedhāraṇī(ani%ests itsel% as endo'ed o% a higher *o'er thanits o**onent4s."D" Sections D. . and D.D. 'ill deal 'ith the (ost characteristicdhāraṇī s4goals as they a**ear in so(e o% their (ost in%luentialDhāraṇī's%tras."D The three *artso% section D. . are re%lecting an ada*tation o% theJri$ā Tantras4 classi%ication collectingthe (undane acco(*lish(ents according to the rites o% G*aci%ication4 3!āntika5,Gincrease4 3 pauṣṭika5, and Gsu) ugation4 3ābhi.āruka5, that des*ite the %act that it doesnot al'ays corres*ond eNactly 'ith thedhāraṇī goals, is e(*loyed here %or heuristicreasons."DD And section D.D. su((arizes so(e o% the (ost outstandingdhāraṇī s4su*ra(undane goals, as they are re%lected in se$eral ritual and conte(*lati$e*ractices 'ides*read a(ong Mah?y?na and Ea ray?na Buddhis(s.

D. . MundaneD. . MundaneD. . MundaneD. . MundaneDhDhDhDhāraāraāraāraṇīṇīṇīṇīPracticesPracticesPracticesPractices

D. .". ProtectionD. .". ProtectionD. .". ProtectionD. .". Protection

The early use o%mantras 'ithin so(e (ainstrea( Buddhist schools as anantidote against theantarā$as had already )een noted, )eing %ollo'ed )y theMah?y?na4sd&ṣṭadhārmikas."D 2i&e'ise, thedhāraṇī s counteract those sa(e dangersand still others in a (ore detailed 'ay. 6ithin this conteNt, the (aindhāraṇī s4%unction is *ro$iding *rotection and i((unity against noNious agents, technicallycalled G*aci%ication4 or Gre(o$al o% cala(ities4 3!āntika5 3,usi: " "5. Thedhāraṇī s areregarded as )eing a)le to *rotect the *ractitioner %ro( a large nu()er o% dangers ando)structions *ro$o&ed )y the %ollo'ing categories o% har(%ul %actors:

4$ adverse so.io'politi.al .onditions. So(e dhāraṇī s o%%er *rotection against all&inds o% des*otis(, tyranny, in$asion, or any (ilitary con%lict 3 Amo0: =rati: D =,itā: "!D5.

4$ human bein0s. Certaindhāraṇī s include *rotection against hostile indi$iduals*ro(oting en$y, gossi*, slander, *er ury, +uarrels, ro))ery, etc., and e$en those 'house )lac& (agic and destructi$emantras to har( others 3(arat : -"!=,itā: ""!-"" , " "=6addell, " : - 5.

130 As it is the case 'ithdhāraṇī*ractice, 'ith the ai$amantra *ractice Gone can attain UreligiousV (erit, 'orldly *ros*erity, sensual *leasure, and li)eration4 3B;hne(ann, " : 5.131 So(e Dhāraṇī's%tras (a&e such hierarchical *rinci*le eN*licit: the,itātapatrā'vid$āra)*ī 4s

*o'er is higher than all non-Buddhist mantras and other Buddhistmantras considered in%erior3,itā: "! -"" 5, or the (a)ratuṇFa'dhāraṇīis su*erior against Eedicmantras to sto* raining36addell, " " : "- 5.132 8ote that i% identicaldhāraṇī s4 +uotations a**ear %or di%%erent %unctions, this (eans thatsuchdhāraṇī s are Gall-*ur*ose4 ones.133 This three%old classi%ication co(es %ro( the Eedic tradition 3 oudriaan, " : 5.134 See sections ". .".". and . .".



57

4$ non'human bein0s. So(e dhāraṇī s *ro$ide long and detailed lists o% s*irits orde(ons 3S&t. 0raha5 o% a har(%ul or a()i$alent nature, 'ho can *ro$o&e night(ares,diseases, *re(ature death, *ossession, etc. 3(arat : 5. An in%luential dhāraṇī)y its*o'er against Gthe danger o% *ossession )y all &inds o% de(ons4 includes the na(es ono less than siNty siN &inds o% such )eings, %ro( aggressi$e gods 3devas5 toGconsciousness-stealers4 3.ittāhāriṇī 5 3,itā: "! -"! 5.

4$ wild andQor poisonous animals. As 'as re%erred to %re+uently here, the*rotection against *oisonous ani(als 3*articularly sna&es5 'as one o% the %ore(ostreasons to acce*tmantras a(ong early Buddhists. Thedhāraṇī s added *rotectionagainst 'ild ani(als such as (ungooses, lions, tigers, )ears, hyenas, 'ild ya&s, and'ol$es, and *oisonous ones such as (os+uitoes, %lies, )ees, horse%lies, scor*ions, ando% course, sna&es 3,itā: " !-" "=Mā$%: D 5.

4$ natural elements. /angers co(ing %ro( a negligent handling o% %ire and'ater, or natural disasters such as earth+ua&es, stor(s, and droughts ruining har$ests3Mā$%: 5, 'ere *re$ented 'ithdhāraṇī s )y go$ern(ents sensiti$e to Buddhis(. Qneo% the (a or A(ogha$a ra4sdhāraṇī*o'ers 'as *roducing rain in the eNact ti(e toa$oid droughts, and 'ith enough a(ount to a$oid %loods 3Chou, " : - , DD! 5.

4$ astral influen.es. Thedhāraṇī s counteract negati$e astral con unctionsca*a)le o% distur)ing those acti$ities ruled )y the lunar calendar, and those o% anun%a$oura)le *ersonal astral chart 3,itā: =Mā$%: - != r n)old, !!": D 5.

4$ diseasesQdeath. 6ithout dou)t, this is the category (ost re%erred to in thedhāraṇī s, a)le to counteract the G%our hundred %our diseases4 3Mā$%: 5, *ro$o&ed )yan i()alance o% )odily ele(ents, )y $iruses, *oisonings, s*irits, and a$oiding any &indo% unnatural death, i.e., a *re(ature one, *ro$o&ed )y accidents, eNecution, and(urder 3 Amo0: "= /10a: =4ala: ." -" = rati: - =,itā: "" -" !=(arat : - 5.2i&e'ise, so(eDhāraṇī's%tras and the (edical treatises o% E?gh)a`a 3se$enth centuryC<5, descri)e re(edies )ased on (edicinal su)stances and e(*o'ered 'ithdhāraṇī s3 Amo0: - = T "! ! ""!a !-""!c ,Jāru: " -" = 0omu, " : - D 5.

The reason %or such *reciseness innamin0the danger 3s*irit, disease, etc.5 %ro('hich onesel% is *rotected )y thedhāraṇī , lies in the Eedic notion *ostulating thecorres*ondence )et'een the )eingKo) ect itsel% and the na(e that designate it."D Including the har(%ul agents4 na(es 'ithin aDhāraṇī's%tra4s teNt or e$en 'ithin itsdhāraṇī%or(ula itsel%, is e+ual to neutralizeKdissol$e their *o'er )ecause they areGen$elo*ed4 under thedhāraṇī 4s higher *o'er."D 2i&e'ise, in$o&ing the na(es o% thes*iritual entities or 'ise )eings 'ho trans((itted thedhāraṇī , constitutes a &eycondition to o)tain its *o'ers 3Mā$%: !- "5.

D. .D. .D. .D. . . Increase. Increase. Increase. Increase

Thedhāraṇī s not only *rotect %ro( dangers, they also *ro*itiate %actors o%

Gincrease4 3 pauṣṭika5, that according to its traditional de%inition includes longe$ity,re u$enation, health, $itality, and the de$elo*(ent o% $irtues and desires 3,usi: " 5.Q$erall, the Dhāraṇī's%tras are seen as *ro(oting the %ollo'ing categories o% pauṣṭika:

135 See section ".".". and 'ithin a Buddhist conteNt, see section . . .136 According to the Indian (agic, Gen$elo*ing4 the na(e o% a G$icti(4 or G*atient4 3sādh$a5'ithin the sylla)les o% amantra entails to Gen$elo*4 the sādh$a4s indi$iduality itsel% 3 oudriaan," : 5.



58

+ealth. This i(*lies )asically that Gall his illnesses disa**ear4 and Glong-lasting'ea&ness ceases4 3rati: DD5, and Ga disease 'ill not occur in his )ody= 'hen a diseasecaused )ykarman has arisen, it 'ill +uic&ly )e cured4 3 Amo0: D5.

(italit$. Qne4s health needs to )e increased 'ith Gstrength4 3,itā: " 5, Genergy,*o'er, $igour and sel%-con%idence4 3rati: DD5, and ha$ing a Gs(ooth, handso(e andslender4 )ody, 'hile &ee*ing it a'ay %ro( G'hate$er ro)s the $ital strength4 3 Amo0:

[email protected]$. A$oiding in%ertility, getting an a)undant *rogeny o% healthy as*ect,a nor(ally de$elo*ed %oetus, and that herKhis )irth (ay )e sa%e and *ainless, are thegoals %re+uently %ound indhāraṇī s 34ala: ." -" = T "! 3)5 " ) "- ,6uh$a: = T "! !""!) - ,Jāru: " =rati: " , =,itā: " 5. This need o% %ecundity is also eN*andedto trees and her)s4 gro'ing, and to the *ro*er ri*ening o% %ruits and cro*s 3T "! !"""c ,Jāru: !D- ! =rati: "D5.

?on0evit$. 8u(erous Dhāraṇī's%tras e%%ect an eNtension o% one4s li%e Ga%ter it hreached its UnaturalV li(it4 3rati: DD5, so that, according to se$eral sources, it canreach one hundred years 3 /$u3: 5. Hence, it is e(*hasized to get a long li%e 3T"! 3)5 " )D- ,6uh$a: - 5 and )eing a)le to Gsee the )rightness o% one hundredautu(ns4 3Mā$%: D , D5.

rosperit$. <radicating %ore$er *o$erty 3 /$u3: 5, the Gacco(*lish(ent o%'ealth4 36aṇa: D 5, G*ros*erity 'ithout e%%ort4 3T "! 3)5 " )" - !,6uh$a: 5, thea)undance Gin (oney and grain4 3rati: D!5, or o)taining clothes, (oney, gold, orco's 34ala: !.D -D 5, is intended %or the *ros*erity o% the Buddhist co((unity.

;ntelle.tual fa.ulties. Se$eraldhāraṇī s related to %e(ale deities are recited toattain s*eci%ic intellectual %aculties, such as the Ea ra[a^&ala4s to Gdee*ly re(e()the /har(a study 3Bongard-2e$in, !!!: " 5, and a)o$e all the Saras$atZ4s, )esto'ing(e(ory, elo+uence, &no'ledge, and s&ill%ulness in all &inds o% learning and Gsuccin the *er%or(ance o% $arious arts4 3,uvar : , ,0ol: , = 2ud$i&, !! : " -" ", " -" !5. 2i&e'ise, thedhāraṇī s o% the Bodhisatt$as O&?[agar)ha and Ma@ u[rZ are recitedto o)tain (e(ory, elo+uence, and the &no'ledge o% Gall Scri*tures4 and Gall scholasti'or&s4 3A) , " : =Mns: D- 5.

,upernormal Jnowled0es3abhi)*ā5. #ndou)tedly, the (ost reiteratedabhi)*ā'ithin the Gsylla)ic4dhāraṇī s 3Mps%: " 5 and theDhāraṇī's%tras, is that o%re(e()ering one4s %or(er eNistences 3S&t. )ātismara5, G'here$er he is )orn, in each)irth he 'ill re(e()er all *re$ious )irths4 3 /$u3: =6aṇa: D =rati: D!=,itā: " =Scho*en, !! ): ! - ! 5.

D. .D. /e%enceD. .D. /e%enceD. .D. /e%enceD. .D. /e%ence

The Eedic tradition ela)orated a third set o% acco(*lish(ents %ocused onGini(ical actions4 3S&t.ābhi.ara5 in order to 'ard o%% dangers and ene(ies o% di$erse&ind."D The Ea ray?na assi(ilated such a**roach )ut (oderated )y Buddhist ethics

'ith the generic ter( o% Gsu) ugation4 3ābhi.āruka5, including actions as G(a&ing close%riends hate one another, or (a&ing Uyour %oeV seriously ill, or causing his retainerscatter, or stulti%ying hi(4. 8e$ertheless, those har(%ul actions are only directed Gto

137 /bhi.ara(ay include, a(ong others, actions such as Gcausing dissension4 3vidveṣaṇa5,Geradication4 3u..āṭana5, and Gli+uidation4 3māraṇa5 3 oudriaan, " : , D 5."..āṭana(eansde*ri$ing a *erson o% an o) ect or re(o$ing the( %ro( a location, and māraṇa(eans ta&ing a*erson4s li%e 3Burchett, !! : " 5. Qn the original (eaning o% the mantra haṭ as a Gcounter-attac&4 against anābhi.ara ritual, see A**endiN A.



59

*unish 'ic&ed *eo*le 'ho co((it $arious sins, or $iolate the )odhisatt$a4s *urecode o% disci*line, or slander the Three Je'els, or re)el against their teachers andelders4."D Moreo$er, a *ro*er ābhi.āruka action only can )e carried out 'ithout angerand resent(ent and in a controlled 'ay, *aying *articular attention to a$oid ta&ing a*erson4s li%e 3,usi: " -" 5."D

Ho'e$er, 'ithin the Dhāraṇī's%tras 'here the ābhi.āruka %aculty is in$o&ed, it

ta&es generally the %or( o% a su)tle 'rath 3S&t.krodha5, that can )e directed tore(o$e hea$y (ental de%ile(ents 3kle!a5 o)structing an e%%ecti$e (editation 34ala:.D!- "5, or )eco(ing a (eans to create an Gar(our4 or G)ody o% )lazing %la(e4 a)le

destroy Gall ene(ies4, i.e., Gall (isdeeds and o)structions4 3rati: ! 5, or also can )etrans%or(ed into a G*sychic de%ence4 %ocused against all &inds o% %ears, e$il(ale$olent (agic, contagious diseases, *hysical *ains, and ini(ical *eo*le 3(arat : -" 5.

D.D. Su*ra(undaneD.D. Su*ra(undaneD.D. Su*ra(undaneD.D. Su*ra(undane DhDhDhDhāraāraāraāraṇīṇīṇīṇīPracticesPracticesPracticesPractices

D.D.". /e*ositingD.D.". /e*ositingD.D.". /e*ositingD.D.". /e*ositingDhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī s ins ins ins in,t ,t ,t ,t%pa%pa%pa%passss

As 'as said )e%ore, identi%ying so(eDhāraṇī's%tras as GDharma'kā$arelics4i(*lied the *rolongation o% a *re$ious idea identi%ying the Mah?y?na Scri*tures aGDharmarelics4." ! This grou* o%Dhāraṇī's%tras consititues a s*eci%ic genre 'ides*readthrough the Asiatic Buddhist 'orld, and re$ol$es around the idea that to introduceinto a st%paone or (ore o% thoseDhāraṇī's%tras is e+ual to the *lacing innu(era)leBuddhas, their *hysical relics, and the totality o% Buddhist teachings into suchst%pa,i.e., thoseDhāraṇī's%tras )eco(e the Buddhas4 GDharmaBody relics4 3S&t.Dharma'kā$a'!arīras5 3Bentor, " : - D= Scho*en, !! c: D"!-D""5." "

Basically, the Indo-Ti)etan classi%ications recognize three &inds o% relics: the relics o% the Tath?gata4s Dharma'kā$a, identi%ied asdhāraṇī s, 3 5 the relics o% hiscor*oreal su)stance, and 3D5 the relics o% his gar), and the %irst ones are consideredthe highest 30$ud: "! 5. These are inserted in the %or( o% se$eralDhāraṇī's%tras andEa ray?naTantras 'ithin *ro(inent locations o% thest%pa, so(eti(es in itsu**er(ost ti*, eN*ressing that thedhāraṇī s are Gthe essence o% the Buddha4, 'hile inothers they are inserted into the u**er, lo'er and (iddle *arts o% thest%pa, sho'ingin this 'ay the identity )et'een the Buddha4s *hysical )ody, i.e., the st%pa itsel%, andhis Geighty-%our thousands hea*s o%Dharmas4, i.e., theDharma'kā$a'!arīras 3Bentor,

138 Qn a *recedent o%ābhi.ārukaagainst so(e G/ha((a4s critics4 )y the deity Ea ra*?Wi 3PEa ira*?Wi5 in the Thera$?daNikā$as, seeDN .D.". "=MN .D ." .139 8e$ertheless, under ad$erse circu(stances,ābhi.āruka can trans%or( into a Gde%ensi$e'ea*on4. So(e (asters %ro( Ei&ra(a[Zla (onastery *er%or(edābhi.āruka rituals to re*elMusli( in$aders 3Chi(*aKChatto*adhyaya, " !: D! , D -D 5, and using the sa(e (ethodA(ogha$a ra hel*ed to *aci%y the An 2u-shan re)ellion 3Qrlando, " ": 5 and neutralizedatte(*t to in$ade the Chinese e(*ire 3Chou, " : D! -D! 5.140 See section ". . . . *aragra*h 3 5.141 The (ost in%luentialDhāraṇī's%tra related tost%pas is the"ṣṇīṣavi)a$ā'dhāraṇī's%tra 3"ṣṇī 5,see )elo'= %or other si(ilarDhāraṇī's%tras, see Scherrer-Schau), " : " - " , and Bentor," : .



60

" : - D= Martin, " : , D!", D! -D! 5. <+ui$alent ideas are %ound 'Asian Buddhis(, 'here the"ṣṇīṣavi)a$ā'dhāraṇī's%tra4s Dharma'kā$a'!arīras andrelatedDhāraṇī's%tras, not only 'ere identi%ied as the Buddhas4 GDharmaBody4, )ut also'ith the three GBodies4 o% all Buddhas o% the three ti(es, hence, to enshrine thosDhāraṇī's%tras into ast%pa, i.e., theDharma'kā$a'!arīras, is e+ual to enshrine allBuddhas4 Bodies into it 3Shen, !!": - 5.

In all li&elihood, the *ractice o% insertingdhāraṇī s into thest%pas as a(eritorius action a)le to %ul%ill all 'ishes Gat 'ill4 3T "! 3)5 " ) ,6uh$a: 5, and thedailydhāraṇī s4s recitation to attain longe$ity, re)irth into a Pure 2and, or e$en, toattain Gthe unsur*assedbodhi4 3T ! D !a"","ṣṇī : 5, sti(ulated the in$ention o%*rinting in China 3se$enth century C<5. Thus, aMahāpratisarā'dhāraṇī 4s Chinesetranslation secures that i% Gso(eone *rint or co*y Uthedhāraṇī V and carry it 'ithherKhi(, all herKhis noci$e acts and hea$y transgressions 'ill )e re(o$ed at once43/r ge, " : -D!5."

Ho'e$er, the *o*ularity o% so(e o% thoseDhāraṇī's%tras did not lie as (uch intheir insertion intost%pas as in their *u)lic dis*lay. This is the case o% the"ṣṇīṣavi)a$ā'dhāraṇī's%tra, that according to one o% its &ey *assages, i% a"ṣṇīṣavi)a$ā'dhāraṇī 4s'ritten co*y is hung on the ti* o% a )anner *ole, and 'hoe$er sees it, stands close )y,or is touched )y its shado' or )y its dust 'hen the 'ind )lo's, sheKhe 'ill )eli)erated %ro( )eing re)orn into the three un%ortunate *lanes 3ani(als, hungrys*irits, and hells5, and 'ill recei$e the *rediction )y all Buddhas o% )eing irre$ersi)le3avaivartika5 %ro( the su*re(e enlighten(ent 3T ! D !a -)" ,"ṣṇī : = 1uo, !! :

5." D This *assage originated in China the creation o% the GdhāraṇīUstoneV )anners43Ch.tuoluoni'.huan05, &no'n in the 6est as Gdhāraṇī'*illars4, consisting in (ost cases,in the "ṣṇīṣavi)a$ā'dhāraṇī's%tra4s inscri*tion or that o% itsdhāraṇī %or(ula onoctagonal stone colu(ns, )eing 'ides*read through all China %ro( se$enth centuryC< until thirteenth century C< 31uo, !! : D - = !! - !! : "- 5." Trans%or(edinto stone, thedhāraṇīis trans%erring its sonic e%%icacy to the $isi)le and tangi)les*heres, and 'ith such sonic e(*o'er(ent o% the (atter, this sa(e (atter is in turna)le to e(*o'er, i.e., thedhāraṇī'*illar4s dust and shado's Gha$e the sa(e +ualitiesthat the scri*tural 'ords ha$e4, hence, thedhāraṇī'*illar is acting in an autono(ous'ay as the Buddha4s s*o&en utterance 3Co**, !! : - D 5.

142 The earliest *rinted docu(ent in the 'orld %ound until no', is adhāraṇī %or(ula inSans&rit %ound in the Chinese city o% bi4an 3. . !- ! C<5, %ollo'ed )y aDhāraṇī's%tra *rintedin ! 3Pan, " : - 5. Thedhāraṇī s4 *rinting 'as introduced later into 1orea 3 " C<53Barrett, !!": 5, and 'as s*read to Ja*an 3. . - ! C<5 3Hic&(an, " : 5.143 Qn the avaivartika state andmantraQdhāraṇī*ractice, see sections ". . .". n. D , and D.D. .,)elo'.144 Qn Gdhāraṇī'*illars4 in 1orea, see S rensen, !! ): - . The"ṣṇīṣavi)a$ā'dhāraṇī's%tra )eca(e so *o*ular, that in so(e instances, its (odality as Gdhāraṇī'*illar4 'as trans%or(edinto a co(*leN GmaṇFala'*illar4 synthesizing the 'hole <ast Asian Ea ray?na4s teachings3Ho'ard, " : D - 5, or thisdhāraṇī 'as re*resented as )eing held in lecterns 'ithin se$eral/unhuang4s (ural *aintings 3Sch(id, !"!: -" 5.



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D.D. . 1ar(ic *uri%icationD.D. . 1ar(ic *uri%icationD.D. . 1ar(ic *uri%icationD.D. . 1ar(ic *uri%ication

It had )een argued that the earlydhāraṇī s4 *rotecti$e %unctions directedagainst the negati$e conse+uences o% *re$ious karma, e$ol$ed to'ards adhāraṇī s4soteriological use as antidotes against their causes, i.e., the de%ile(ents 3/a$idson,

!! : "D 5. 8e$ertheless, the Scri*tural e$idence contradicts, to so(e eNtent at least,

such clai( )ecause (ostDhāraṇī's%tras assert the re(o$al o% )oth the har(%ul e%%ectso% &ar(a as 'ell as the (ental de%ile(ents causing the(. For instance, aDhāraṇī's%traclai(s its *o'er to re(o$e %or(er transgressions and har(%ul deeds and their de%iledcauses, i.e., lust 3rā0a5, hatred 3dveṣa5 delusion 3moha5, *ride 3mana5 and arrogance3mada5 3,itā: " 5, and otherDhāraṇī's%tra, )esides eli(inating Gthe dangerousconse+uences o% actions4, also Groots out all UtheirV latent i(*ressions4 3S&t.vāsanās53 rati: " , 5." 6hat is detecta)le, ho'e$er, are t'o di%%erent a**roachesconcerning the &ar(ic *uri%ication4smethod and itsresults. Qn the one hand, there areDhāraṇī's%tras *ostulating generalized (ethods and results deri$ed %ro( such*uri%ication, such as securing longe$ity, a$oiding an un%ortunate re)irth, )irth into aPure 2and 3T "! 3)5 " ) ,6uh$a: 5, or attaining su*re(e enlighten(ent 3T !D !a ,"ṣṇī9 5, and on the other hand, there areDhāraṇī's%tras descri)ing $eryconcrete *uri%ication4s (ethods and results. The %ocus 'ill turn no' to so(e o% those Dhāraṇī's%tras.

As a general *re(ise, the (ost co((on ty*es o% har(%ulkarma to )e *uri%iedas %ound in theDhāraṇī's%tras are the accu(ulation o% serious transgressions Gsince)eginningless ti(e4 3T "! " a - D,8undī : "5 such as the %i$eānantar$as, and thethree root de%ile(ents *er*etuating re)irth 3rā0a'dveṣa'moha5, also &no'n as theGo)structions o% de%ile(ents4 3S&t.kle!āvaraṇa5 31uo, " : "D -"D 5." Another (oreco(*rehensi$e classi%ication di$ides de%ile(ents into three &inds: 3"5 Go)structions$eNation4 including )oth the Go)structions o% de%ile(ents4 3kle!āvaraṇa5 and theGo)structions to &no'ledge4 3S&t. )*e$āvaraṇa5, 3 5 Go)structions o% endo'(ent4, i.e.,o)structions due to (ental and *hysical de%ects, and 3D5 Go)structions o%karma43karmāvaraṇa5 3Ste$enson, " : , n. 5." 145 See (ore eNa(*les in T "! 3)5 " c - ,6uh$a: = T ! D c - ,"ṣṇī : = T "! ! "! a !- ,Jāru: " -" .146 Mainstrea( Buddhis( *osited three &inds o% o)structions: 3"5 the Go)structions o%karma43S&t.karmāvaraṇa5 identi%ied 'ith the %i$eānantar$as including (atricide, *atricide, the&illing o% an Arhat, schis(, and 'ounding the Tath?gata 'ith thoughts o% hatred. They aresaid o% Gi((ediate retri)ution4 )ecause a%ter death, the transgressor is re)orn in hells 'ithout*assing through the inter(ediate state= 3 5 the Go)structions o% de%ile(ents4 3kle!āvaraṇa5including the re%erred to root de%ile(ents and their deri$ations= and 3D5 the Go)structionretri)ution4 3S&t.vipākāvaraṇa5. Those o)structions *re$ent the re)irth in %a$oura)ledestinations and attaining li)eration 3Jo!a.IE. c-d. 5. Qn vipākāvaraṇa, also &no'n asGo)structions o% endo'(ent4, see )elo', and n. " .147 Tokle!āvaraṇa, rooted in the )elie% in a sel% that clings to GI4 and G(ine4, the 7og?c?ra added )*e$āvaraṇa, that Gco$ers o$er the inde%ecti)le Ui.e. un%ailingV nature o% &no'a)les and cauthe( not to a**ear in the (ind4, )ecause the )elie% in a sel% that clings to all i(agined things,(ental states o% ignorance, the lo$e to things, and a%%ection %or (alicious thoughts 34ubh%:

! 5. The Go)structions o% endo'(ent4 are those such as congenital )lindness or dea%ness,ha$ing a short li%e, hereditary sic&nesses, etc., eN*erienced in the *resent li%e, )ut as resulthar(%ul actions co((itted in *re$ious li$es 3Mpp! .I: - = Avat : " 5.



63

dhāraṇī3G,i\ Doors dhāraṇī# 5, 'here siN eN*eriencesK&no'ledges are descri)ed )y theBuddha: 3"5 (a&ing &no'n the su%%ering eN*erienced )y the Buddha, 3 5 sharing all )eings the Buddha4s s*iritual )liss, 3D5 ac&no'ledging one4s o'n har(%ul actions3 5 &no'ing that M?ra acts against the Buddha, 3 5 identi%ying the su*re(e&no'ledge concerning all )eings 'ith the Buddha4s 'holeso(e roots, and 3 5 &no'ingthat Buddha4s li)eration is use%ul to )eings i% onesel% does not re(ain either insa2sāra

or innirvāṇa 3Oaṇm: "!-""5. According to Easu)andhu4s co((entary, those GSiN /oors4are related to siN goals 3artha5 $alid %or alldhāraṇī s in general, that can also )e a**liedto the Oaṇmukhī'dhāraṇī thus: 3"5 the co(*letion o% insight, 3 5 the *o'er o%co(*assion4s *urity, 3D5 the *uri%ication o% one4s strea( o% )eing, 3 5 co(*reheno% i(*edi(ents caused )y others, 3 5 su((ation o% the %actors o% a'a&ening, and 3the reality and correct &no'ledge 'hich are these %actors4 %ruit 3/a$idson, !! : "DTheOaṇmukhī'dhāraṇī 4s %or(ula, uttered )y the Buddha %ro( his residence in the

uddh?$?sa hea$ens, re%ers to the co(*lete *uri%ication o% the )ody, s*eech, an(ind %ro( all de%ile(ents, and the acco(*lish(ent o% the ulti(ate reality 3S&t. paramārtha5. The %or(ula ha$e to )e recited siN ti(es a day, and i% one re(ainsdetached %ro( all &inds o% acts, one 'ill attain +uic&ly the su*re(e enlighten(ent3Oaṇm: ""5." D

The Anantamukha'nirhāra'dhāraṇī's%tra recei$ed a $ersi%ied co((entary )y J@?nagar)ha 3 !!- ! C<5 to )e (e(orized and used as a (anual, and gi$en that ust a%e' Mah?y?na Scri*tures hold this &ind o% co((entary, this i(*lies that the Anantamukha'nirhāra'dhāraṇī's%tra 'as considered a Scri*ture deser$ing a *articularattention 3Schoening, " ": D -D 5. The (ain *ur*ose o% this Scri*ture is GUtoV )unretrogressi$e and +uic&ly attain the highest, *er%ect Bodhi4 3 Anir : 5. Toacco(*lish it, the ,%tradescri)es three (ethods: 3"5 the recitation-(editation into aG%or(ulaic4dhāraṇī or dhāraṇī'mantra'pada, 3 5 the recitation-(editation into aGsylla)ic4dhāraṇī , and 3D5 the $isualization o% amaṇFalaco(*osed )y the Gsylla)ic4dhāraṇīand the i(ages o% the Bodhisatt$as and $akṣas re%ered to in the,%tra.

The Anantamukha'nirhāra4s %or(ula has recei$ed theadhiṣṭhāna%ro(innu(era)le Buddhas 3 Anir : "!D5 and includes three *ractices: 3"5 the Gsylla)le-dhāraṇī 4, consisting o% thedhāraṇī'mantra'pada4s recitation acco(*anied )y a(editation 3dh$āna'$o0a5 on their sylla)les, 'ithout getting attached to theircharacteristics o% eNistence or non-eNistence 3 Anir : - 5. 3 5 The G(eaning-dhāraṇī 4,also called Gthe *ractice o% non-cognition o% o) ect4, that is e+ual to Gattain thedhāraṇī 4(ani%ested )y thedhāraṇī'mantra'pada. It consists o% realizing the e(*tiness o% alldharmas G)y )eing su**orted )y the letters 'hich contain all the su*re(e teachingsand (eanings4, i.e., the dhāraṇī'mantra'pada4s recitation-(editation is intended torealize the %our pratisa2vids 3 Anir : "!!-"!"5." And 3D5 the Gsylla)le-(eaning-dhāraṇī 4,also called G'isdo('dhāraṇī 4, consisting into the alternated *ractice o% 3"5 and 3 5, i.e.,%irst thedhāraṇī'mantra'padais recited, and then it is %ollo'ed )y (editating on itsGinconcei$a)le4 nature 3 Anir : "! -"! 5.

The Anantamukha'nirhāra'dhāraṇī's%tra descri)es another (ethod to Gattain thedhāraṇī 4 )ased on a Gsylla)ic4dhāraṇī co(*osed )y eight sylla)les, 'here each sylla)leis concei$ed as a Gdoor4 to attain a &ey teaching4s insight: 3"5 G pa4 3 paramārtha5 the

153 Ho'e$er, certainOaṇmukhī'dhāraṇī 4s Ti)etan $ersions clai( that enlighten(ent 'ill only)e attained a%ter se$en li$es o% *ractice 3Oaṇm: "D, n. 5.154 Qn the pratisa2vids, see sections ". . .". and .".D. .



64

nonsu)stantiality o% alldharmas= 3 5 Gla4 3lakṣaṇa5 the (ar&s and no-(ar&s o% theTath?gata4sdharma'kā$a= 3D5 Gba4 3bāla5 the non-duality )et'een ignorant *ersons and'ise ones= 3 5 G )a4 3 )āti5 the non-arising and non-*erishing o% )eings su) ect to )irth,old age, death, and a)sence o% )irth, old age, and death= 3 5 Gka4 3karma5 realization o%karmas and re'ards, and their a)sence= 3 5 Gdha4 3dharmadhātu5 it is e+ual to the$oidness, %or(lessness, and desiressness= 3 5 G!a4 3!amatha5 tran+uilization and its

a)sence, entry into the suchness 3tathatā5 o% alldharmas= 3 5 Gkṣa4 3kṣana5 alldharmasare (o(entary and originally tran+uil, ineNhausti)le, i(*erisha)le, causeless, and ina state o% eNtinction. The eight sylla)les4 insight is realized through a cogniti$*rocess 'here si(ultaneously their (eanings are discerned and intuiti$ely *ercei$ed3 Anir : ""D-"" , "D"-"D 5." 2astly, J@?nagar)ha )rie%ly descri)es a $isualization ritualo% amaṇFalaco(*osed )y the Gsylla)ic4dhāraṇī 4s eight sylla)les related to the i(ageso% eight Bodhisatt$as and eight $akṣas, descri)ed as the *rotectors o% the Anantamukha'nirhāra'dhāraṇī's%tra4s teachings and their *ractitioners. It is signi%icantthat it 'as J@?nagar)ha hi(sel% 'ho ela)orated themaṇFala (ethod a%ter it 'asre$ealed to hi( through a drea( 3 Anir : " -"D!5, 'hich denotes a rele$ant eNa(*le o%a *rogressi$eDhāraṇī's%tras4s esoterization that 'ould cul(inate 'ith theiridenti%icaton asJri$ā Tantras."

The co()ined *ractice o% those three (ethods is conduci$e to attain theGTran+uil State4, i.e., the Gnirvāṇao% no a)iding4 3apratiṣṭhita'nirvāṇa5, understood hereas thekle!āvaraṇaand )*e$āvaraṇa4s re(o$al, therā0a'dveṣa'moha4s eNtinction, andacco(*lishing the Gsu*re(e enlighten(ent4 3sa2bodhi5, concei$ed as a three%oldrealization that, according to di%%erent cases, can li)erate )eings %ro( un%ortunadestinies, or can locate the( on hea$enly *lanes, or e$en can li)erate the( de%initely%ro(sa2sāra3 Anir : """5."

The t'o descri)ed eNa(*les o% soteriologicalDhāraṇī's%tras e(*hasize theirnon-dual nature, that o% )eing si(ultaneously (eans to attain ulti(ate reality and*er%ect eN*ressions o% such reality in sonicK'ritten %or(s. Thisdhāraṇī 4s non-dualnature 'as eNactly gras*ed )y the %ollo'ing descri*tion o% a G%or(ulaic4dhāraṇī calledthe Gdhāraṇīo% nonde%ile(ent4 included 'ithin the,uvarṇaprabhāsa's%tra, that 'ho isa)le to (aster it, (a&es herKhi( as Gno di%%erent %ro( the Buddhas4. According to t7i ing4s Chinese translation, it goes li&e this:

As you ha$e said, thedhāraṇīis not )ound to a *articular direction or location. 8or isit de$oid o% a *articular direction or location. It is neither a *heno(enon nor anon*heno(enon. It )elongs neither to the *ast, nor to the %uture, nor to the *resent.It is neither an e$ent nor a none$ent, neither a cause nor a noncause, neither a*ractice nor a non*ractice. It is su) ect neither to the rising nor to the ceasing o%things 3tr. )y A) , " : "5.

155

Qn an e+ui$alent *rocess 'ith the Garapa.ana4 sylla)ary4s conte(*lation, see sectionA**endiN B- . 8ote that 'ith this (ethod, language and its conce*tual )asis is notdeconstructed )ut conte(*lated creati$ely %ro( 'ithin its e(*tiness, see section .D. and n.

.156 See sections ". .D. and D.". .157 Qnkle!āvaraṇa, )*e$āvaraṇa, andrā0a'dveṣa'moha4s eli(ination, see section D.D. . and n. "and " .



65

ConclusionsConclusionsConclusionsConclusions

A%ter al(ost t'o (illenniu( o% )eing rooted on Indian soil )e%ore the ad$ento% Buddhis(, the Eedic tradition, that has in themantras its origins and identity,esta)lished a sacred conce*tion o% language understood as (ani%estation o% tha)solute, as (eans to trans%or( reality, and as *rotecti$e and (ne(onic (eans,'hich 'ould cast its *i$otal in%luence on Indian Buddhis(. Q$erall, des*ite the %actthat early Buddhis( re ectedmantras, such re ection denoted (ore a Buddhistintention to institutionally di%%erentiate itsel% %ro( its Eedic ri$al, than a re ectionmantra e%%icacy per se. This can )e seen in that )esidesmantras, other Eedic linguistic%actors such as thesat$akri$ā, and *erha*s the *honetical corres*ondences as are%ound 'ithin so(e"paniṣads, 'ere also acce*ted and re-ela)orated )y the(ainstrea( Buddhis( according to its o'n criterion.

Shortly a%ter the historical Buddha4s disa**earance, the early Buddhistre ection againstmantras ga$e ground to their *rogressi$e acce*tance, (ainly)ecause o% a dee*ly rooted *an-Indian )elie% onmantras already esta)lished as a Gta&en%or granted $alue4 since centuries )e%ore, and also )ecause so(e (ainstrea( Buddhistschools ad(itted the %i$eabhi)*ās a(ong non-Buddhist *eo*le, )eing one o% thoseabhi)*ās that o% e(*o'eringmantras through the Gsu*ernatural *o'er o%conser$ation4 3ādhiṣṭhānikī &ddhi5. Fro( those *re(ises, the Buddhist acce*tance o%mantras and the other Eedic linguistic %actors already re%erred to )asically ado*tedt'o (odalities according to the characteristics and di%%erent concerns o% eachBuddhist school: a Gcanonical4 (odality and an GeNtra-canonical4 one.

The Gcanonical4 (odality, )eing (ainly re*resented )y the Sar$?sti$?dins,M lasar$?sti$?dins, and /har(agu*ta&as, )egan to discreetly introducemantrasthrough the door o% their(ina$as, )eing used as antidotes against theantarā$as and asthera*eutical (eans. 2ater on, Sar$?sti$?dins and M lasar$?sti$?dins introduced(ore mantras in so(eMahās%tras and other Scri*tures, and thosemantras 'ere o% a

non-Eedic origin and *ro(ulgated either )y so(e deities or 'ere attri)uted to theBuddha hi(sel%, hence, this (antric lore )eca(ebuddhava.ana and also 'as used as aGcon$ersion de$ice4 to integrate se$eral tri)al *eo*les to Buddhis(. In a si(ilar $ein,Mah?s?^ghi&as, Siddh?rthi&as, /har(agu*ta&as, A*ara[ailas, and P r$a[ailas 'ent aste* %urther and ela)orated s*eci%ic G)as&ets4 called either(id$ādhara'piṭakas orDhāraṇī'piṭakas, 'hich held a signi%icant (antric lore 'hich 'ould )e assi(ilated inturn )y the Mah?y?na and the Ea ray?na.

The GeNtra-canonical4 (odality is re*resented )y the Thera$?da school andcertain Southern Buddhist unortho*raNical ra(i%ications such as the Southeast AsianThera$?da Mah? 8i&?ya and the Bur(ese:eikHa(o$e(ent, a(ong others. At the)eginning the Thera$?da only acce*ted its ethicized $ersion o% the Eedicsat$akri$āasone o% the (ain doctrinal %oundations o% their parittas, ho'e$er, a lastingMah?y?naKEa ray?na in%luence le%t in Sri 2an&a, the ancient Ang&or &ingdo(,Bur(a, allo'ed that a later Thera$?da 'ould acce*t so(emantras anddhāraṇī sinserted in a nu()er o% parittas and other liturgical teNts.

To such (antric lore already assi(ilated )y (ost o% the (ainstrea( Buddhis(,the Mah?y?na added three &ey %actors: the ado*tion o% Sans&rit language, an o*canon in continuous eN*ansion, and the ela)oration o% the ter( Gdhāraṇī 4 'hichendo'ed to such early (antric lore o% a Buddhist identity. Thus, the Mah?y?narecognized asdhāraṇīse$eral instances, such as a 'hole early Mah?y?na Scri*ture,sylla)aries de$ised as (ne(onic and soteriological (eans, (antric %or(ulas intended



67

(odalities, 'ould ended u* to integrate also the Gtradition o% the 'ord4. And are*recisely those )oth traditions 'hat are sha*ing the co((on su)stratu( 'hich gi$eslasting su**ort and ins*iration to the conte(*orary Southern, 8orthern, and <astAsian Buddhis(s, and as it could not )e other'ise, to 6estern Buddhis( as 'ell.



68

A**endiN AA**endiN AA**endiN AA**endiN A

<arly Eedic<arly Eedic<arly Eedic<arly EedicMantraMantraMantraMantras 'ithin Bs 'ithin Bs 'ithin Bs 'ithin BuddhistuddhistuddhistuddhistDhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss

This A**endiN is %ocused on a s*eci%ic set o% Eedicmantras )eing %re+uently%ound 'ithin (ost Buddhistdhāraṇī%or(ulas. As already sho'n in their cos(ogonical%unction," the threemahāv$āh&tis Gbh%r 4 3Gearth45 >Gbhuva34 3Gat(os*here45 > and Gsvar 43Gs&y45 ha$e a *i$otal signi%icance %or the Eedic tradition. 2i&e'ise, %ro(conte(*lation o% themahāv$āh&tis the Gsa*4 o% the three%old Eedic &no'ledge iseNtracted: %ro(bh%r the S0veda, %ro(bhuva3 the a)urveda, and %ro(svar the,āmaveda 3J#B.I.".D- , II. . = T#.". . 5. Themahāv$āh&tis corres*ond to se$eral *arts o%the hu(an )ody i(*lying its 'holeness:bh%rcorres*ond to the head,bhuva3 to thear(s, and svar to the %eet 3B#. . .D- 5, hence, themahāv$āh&tis )esto' )odily prote.tion. Thus, a Brah(an secures herKhis identi%ication 'ith the Eedas 'hensheKhe G'ears4 u*on herKhi( themahāv$āh&tis4 (icro-(acrocos(ic *o'er 3C#.D." .D-

5. The %ore(ost %unction o% themahāv$āh&tis, ho'e$er, is that o% carrying out aGuni$ersal eN*iation4 3S&t.sarvaprā$a!.itta5 3J#B.III." . -D5. 0eciting the mahāv$āh&tishas the *o'er to atone any (ista&e co((itted during the *er%or(ance o% Eedicsacri%ices and their e$il conse+uences 3 B.bI. . . 5, and this sa(e *o'er is a**lied any deli)erate or unintentional o%%ences. The idea lying )ehind here is that 'hate$erdisorder can )e restored through themahāv$āh&tis, )ecause they are the sonice()odi(ent o% the 'orld4s creation in its original *er%ection 3 onda, " D: D ,

!5." Fro( a s*iritual le$el, themantra U2is a $ehicle to attain the hea$ens 3svar0a5

3J#B.III."D."!5 and to )eco(e i((ortal 3C#.". . - 5. Fro( a (undane le$el though,U2denotes assent to'ards the 'hole creation 3C#.".". 5, and &no'ingU24s (eaningentails satis%ying all desires 31#. ." 5. Thus,U2 is recited (ainly to *ro*itiate theaus*icious )eginning o% se$eral Eedic rituals 3C#.". 5, and es*ecially, those related 'el%are and *ros*erity 3EC: D"!-D""5. Another signi%icant %unction o%U2 is that o%memoriHin0: U2is recited at the )eginning and at the end o% a Eedic *assage4s readingto secure its retention 3Par*ola, " ": " -" 5." !

Themantra +u23and its $ariants"m> +um, y +%25 has an early (eaningrelated toU2 as an inter ection o% Gassent4, and is also used to connect the %inal ainitial *arts o% so(e $erses in se$eral Eedic rituals 3Par*ola, " ": ! - ! = S</: "DEC: "! !5. Ho'e$er, the (ost co((on Eedic 3and Tantric5 (eaning o%+u2 is that o%)eing the Gar(or4mantra, 'hose *ronunciation *uri%ies and *rotects %ro( e$ilin%luences 36heeloc&, " : "! 5." "

158 See section ".".".".159 Themahāv$āh&tis a**ear in se$eral Buddhistdhāraṇī s to *ro*itiate a success%ul generati$e*rocess, 'hether a %etal de$elo*(ent 3rati: !"5, or a s*iritual one 36usa: D" = Snellgro$e,

!! : D!- D", - , n. DD5. For (ore eNa(*les, see AM. . ! , = AM. .D D"= = AM."". , "!, = AM." . D" , DD - DD , D .

160 Qn the Buddhist (eanings o%U2, see A**endiN B-" *aragra*h 3 5.161 The Thera$?da(ina$acriticized this $ie', see section ". .".". 6ithin a ai$a and BuddhistTantric conteNt,+u2 denotes the G%ierce side o% the deity4 36ay(an, " : D 5, hence, +u2



69

Themantra haṭ re*roduces an ono(ato*oeia denoting Gcrash4, Gcrac&4 3S</:" 5, or a Ghorse4s hoo$es4 sound 3/#1: " 5, and 'as originally uttered as a Gcoun

attac&4 against an Gini(ical action4 3S&t.ābhi.ara54s ritual 3AE.IE." .D5. That is 'hy the(ost co((on a**ellati$e o% haṭ is that o% )eing the G'ea*on-mantra4 3S&t.astra'mantra5 3S</: " = TA1.I: " D= TOB: , "= 6heeloc&, " : "! -"! 5. Besi*rotecti$eKo%%ensi$e use,haṭ is also e(*loyed to re(o$e de(onic entities

o)structing the s*iritual *ractice 3P$ra. . 5, and %ro( a yogic le$el, its sound G*uri%the ade*t4s coarse and su)tle )odies4 3PadouN, " !: , n. "5." A%ter uttering themantra ,vāhā, Pra ?*ati did the %irst o%%ering to the %ire god

Agni 3 B.II. .". 5. According to its traditional ety(ology,,vāhā alludes to thePra ?*ati4s o'n greatness 3sva5 'ith 'hich he s*o&e 3āha5 to Agni, counteracting inthis 'ay Agni4s destructi$e $oracity directed against Pra ?*ati and to the 'orld3 B.II. . . 5. Hence, themantra ,vāhā)eca(e the o)lation4s utterance par e\.ellen.e inEedic rituals 3B#. . .", n. , *. D "= S</: " = EC: "! -"! 5." D

also is na(ed as the Gcuirass4 3kava.a5, G'rath4 3krodha5, and G*reser$ati$e4 3varma5mantra 3S</:, D , = TOB: D, , "5. Qn the <ast Asian Ea ray?na (eaning o%+%2as synony( o%

dhāraṇī , see"n: " .162 Qn the Buddhist (eanings o%haṭ , see A**endiN B-" *aragra*hs 3 5 and 3 5, and Finot," D : !, .163 Qn the Buddhist (eanings o%,vāhā, see A**endiN B-" *aragra*hs 3 5 and 3 5.



70

A**endiN BA**endiN BA**endiN BA**endiN B

Analysis o% t'oAnalysis o% t'oAnalysis o% t'oAnalysis o% t'oDhDhDhDhāraāraāraāraṇīṇīṇīṇīTy*ologiesTy*ologiesTy*ologiesTy*ologies

This A**endiN is di$ided into t'o *arts: GA**endiN B-"4 dealing 'ith theG%or(ulaic4dhāraṇī s, and GA**endiN B- 4 dealing 'ith the Gsylla)ic4dhāraṇī s. Besides*ro$iding again de%initions %or the ter(s G%or(ulaic4 and Gsylla)ic4dhāraṇī s andanalysing their %or(al *atterns, the *resent A**endiN 'ill clari%y t'o co((on(isunderstandings concerningdhāraṇī s, the %irst one, thatdhāraṇī s 3i.e., theG%or(ulaic4 ones5 Gare not *ro*erly (eaning%ul4 3Mc/er(ott, " : , n. 5, they are 'ritten in an Gunintelligi)le argon4 3SB28: "5, and the second one, that thGarapa.ana4 sylla)ary and its $ariants 3i.e., the Gsylla)ic4dhāraṇī s5 are *ri(arilyG(ne(onic de$ices4 3"0ra: "- , n. 5.

A**endiN BA**endiN BA**endiN BA**endiN B----": GFor(ulaic4": GFor(ulaic4": GFor(ulaic4": GFor(ulaic4DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss

A G%or(ulaic4dhāraṇī consists o% U"V a linguistic *attern in *rose, sonic or'ritten, U V regarded as *ro(ulgated )y Buddhas, Bodhisatt$as, andKor any deityacce*ted )y Buddhis( and endo'ed o% their Gs*iritual su**ort4 3adhiṣṭhāna5, UDVco(*osed o% one or (ore %or(ulas o% certain Indic languages, U V that *ledg3sama$a5 the attain(ent o% its (undane andKor su*ra(undane goals i% the*rescri*tions esta)lished )y herKhis *ro(ulgator are %ollo'ed. Here only seg(entsU"V and UDV o% this de%inition 'ill )e studied."

Pre$iously, note had )een (ade o% the stri&ing si(ilarity )et'een the %or(alstructure o% se$eralmantras %ro( the Atharvaveda ari!iṣṭas /surīkalpa and"..huṣmakalpaand that o% thedhāraṇī%or(ulas, and it 'as argued that IndianBuddhists eNtracted a *attern %ro( the %or(al structure o% thosemantras that theythen re*roduced 'ithin (ost o% theirdhāraṇī%or(ulas." 6hat %ollo's is an analysiso% the %our *arts o% the G%or(ulaicdhāraṇī 44s *attern, %irst, *ro$iding a co(*arati$eanalysis )et'een the /surīkalpa4s Groot-mantra4 3m%la'mantra5 and adhāraṇī%or(ulain$o&ing Ea ra*?Wi %ro( the,usiddhikara's%tra, and then, *ro$iding an analysis o% theG%or(ulaicdhāraṇī 44s *attern as is understood in Buddhist Scri*tures and according tocertain conte(*orary inter*retations. The /surīkalpa4s Groot-mantra4 reads:

o2 namo rudrā$a> o2 kaṭuke kaṭukapattre subha0a āsuri rakteraktavāsase> atharvaṇas$a duhite 0hore 0horakarmakārikeamukaK hana hana daha daha pa.a pa.a mantha manthatāvad daha tāvat pa.a $āvan me va^am āna$a3 svāhā7

Q , o)eisance to 0udra: o , Q *ungent one, thou o% the *ungent

lea%, )lessed ?suri, reddish one, thou o% the reddish gar(ent, Qdaughter o% the athar$an, non-terri%ic one, non-terri%ic 'onder'or&er 3deed-*er%or(er5, Gso-and-so4 s(ite, s(ite, )urn, )urn,coo&, coo&, crush, crush, so long )urn, so long coo&, until thouhast )rought Uhi(V into (y *o'er: s$?h? 3ed. and tr. O&a: " , " !5.

164 Qn seg(ents U V and U V, see sections ". . . . *aragra*h 3a5, and D.". .165 See section ".".". .



71

The,usiddhikara's%tra4s Ea ra*?Widhāraṇīreads:

namo ratnatra$ā$a> nama! .aṇFava)rapāṇa$e mahā$akṣasenanāpata$e>o2 hara hara va)ra matha matha va)ra dhuna dhuna va)ra hana hana va)raUdaha daha va)raV pa.a pa.a va)ra dala dala va)ra dāra$a dāra$a va)ravidāra$a vidāra$a va)ra .hinda .hinda va)ra bhinda bhinda va)ra h%2 phaṭ7

Ho(age to the Three Je'elsk Ho(age to Eiolent Ea ra*?Wi, greateneral o% the $akṣaskU2, seize, seize, Qva)rak destroy, destroy,

Qva)rak sha&e, sha&e, Qva)rak slay, slay, Qva)rak )urn )urn,Qva)rak roast, roast, Qva)rak s*lit, s*lit, Qva)rak tear, tear, Qva)raktear UasunderV, tear asunder,Qva)rak cut, cut, Qva)rak s*lit, s*lit,Qva)rakh%2 phaṭ k 3,usi: D! -D!D5."

A %or(al co((on *attern is detecta)le in )oth teNts, co(*osed )y %our *arts:3"5 a salutation (antric sentence, 3 5 a )eginningmantra 'ord 3generally, the(onosylla)leo25, 3D5 amantra3s5 %or(ula3s5, and 3 5 a closingmantra %or(ula andKormantra 'ord3s5 3generally, eN*ressions assvāhā, h%2, and phaṭ 5. This %our%old *attern'ill )e a**lied to )oth eNa(*les in the %ollo'ing Chart:

Pattern4sPattern4sPattern4sPattern4sPartsPartsPartsParts

/surīkalpa /surīkalpa /surīkalpa /surīkalpa4s4s4s4smantramantramantramantra ,usiddhikara,usiddhikara,usiddhikara,usiddhikara''''ssss%t %t %t %trararara4s4s4s4sdhdhdhdhāraāraāraāraṇṇṇṇī īī ī

A salutation(antricsentence

o2 namo rudrā$a namo ratnatra$ā$a> nama!.aṇFava)rapāṇa$emahā$akṣasenanāpata$e

A )eginningmantra 'ord

o2 o2

A Mantra3s5 %or(ula3s5

kaṭuke kaṭukapattre subha0aāsuri rakte raktavāsase>atharvaṇas$a duhite 0hore 0horakarmakārike amukaKhana hana daha daha pa.a pa.a mantha mantha tāvaddaha tāvat pa.a $āvan meva^am āna$a3

hara hara va)ra matha matha va)radhuna dhuna va)ra hana hanava)raUdaha daha va)raV pa.a pa.ava)ra dala dala va)ra dāra$a dāra$ava)ra vidāra$a vidāra$a va)ra.hinda .hinda va)ra bhinda bhindava)ra

A closingmantra %or(ulaandKormantra 'ord3s5

svāhā h%2 phaṭ

Chart ": The GFor(ulaic4Dhāraṇī Pattern 3Based on O&a: " , " !, and,usi: D! -D!D5.166 GDaha daha va)ra4 had )een added 3in s+uare )rac&ets5 %ollo'ing,usi: D , n. "" , )ecause ita**ears in the,%tra4s Ja*anese, Chinese and Ti)etan $ersions. 6hereas in the /surīkalpa theter(s Ghana> daha> pa.a# are used in rites o% Gini(ical action4 3abhi.arā5, in the Ea ra*?Widhāraṇīinstead, are used to )ring a stolen article )ac& 3,usi: D! 5. Those sa(e ter(s a**ear in otherdhāraṇī s to *ro*itiate health and longe$ity 3Mā$%: ! - ! 5, re(o$al o% de%ile(ents 34ala: ed.

. , tr. .D -D 5, and *rotection against ene(ies and )lac& (agic 3(arat : -" =rati: "" -""D,!"5.



72

Although such *attern is not uni%or(ly %ollo'ed )y all G%or(ulaic4dhāraṇī s," ho'e$er, it is the (ost re*roduced one, and in %act, such *attern is 'hat de%ines%or(ally a G%or(ulaic4dhāraṇī 3see seg(ent U"V5, sho'ing one o% its (ost distincti$echaracteristics that di%%erentiates it clearly %ro( the standard Eedic and ai$a Tantrmantras." 8o' those *attern4s %our *arts 'ill )e studied according to their Buddhistunderstanding and so(e conte(*orary inter*retations.

3"5.- A salutation (antric sentence: The G%or(ulaicdhāraṇī s4 usually )egin 'itha set o% salutations 3S&t.namaskāras5, in honour to the three Je'els, to the Buddha, tothe Bodhisatt$a, or to the deity in$o&ed )y thedhāraṇī . It (eans that the aus*icious*resence o% those in$o&ed entities is su((oned, and it is a 'ay to gi$e a generalidentity to the %or(ula 3eg. three Je'els5 and a s*eci%ic one 3eg. Ea ra*?Wi5 3eNa(*le a)o$e5.

3 5.- A )eginningmantra 'ord: 8or(ally, this )eginning mantra 'ord isrelated to the closingmantra 'ord 3c%. Part 5, and indicates thedhāraṇī 4s concrete*ur*ose. Thus, the 'ordU2at the )eginning and the 'ordsvāhā at the end re%ers toits use in *aci%ying cala(ities 3S&t.!āntika5 3(ai's%: =,usi: "D 5, the 'ordU2at the)eginning and the 'ords+%2 haṭat the end re%er to its use in su((oning, and the'ords +%2 haṭ at the )eginning and end are %or use in su) ugating 3S&t.ābhi.āruka5,the 'ord Nama3at the )eginning and end are %or use in increasing )ene%its 3S&t. pauṣṭika5 3(ai's%: 5, But according to a di%%erent inter*retation,dhāraṇī s 'ith no)eginning and end 'ords as descri)ed, are a)le to acco(*lish increasing )ene%its3,usi: "D 5." The (onosylla)leU2is the (ost used as G)eginningmantra 'ord4, andac+uired, a(ong others, the Buddhist (eanings o% )eing the sonic (ani%estation o%the Buddha4s three )odies 3S&t.trikā$a5, o% ta&ing re%uge and )o'ing to the three Je'els, and o% denoting a $ast o%%ering 36orin: 5. Fro( an esoteric sense,U2(eansGthe %ul%ill(ent o% the three )odies4 and Gthe )asis and (other o% all (antras4 3#n

!! : " , " "-" 5." ! 3D5.- AMantra3s5 %or(ula3s5: This *art constitutes the dhāraṇī 4s Gse(antic

cor*us4 *ro*er, the *art eN*ressing in re%erential and (eaning%ul ter(s the e%%ect tdhāraṇī*ro*oses to (ani%est into the (undane andKor su*ra(undane *lanes o%reality." " This *art is concei$ed as a *rose (antric utterance co(*osed o% se$eralcharacteristic %eatures, a(ong the(, the %ollo'ing stand out:

3a5.- Alliterations: #ndou)tedly, this is one o% the G%or(ulaic4dhāraṇī s4distincti$e %eatures, re*roduced again and again in (ost o% the(. It consists o%

167 There are so(e earlydhāraṇī s lac&ing *arts 3"5, 3 5, and 3 5 3eg. AM." . D- 5, and that instead o% )eginning 'itho2, )egin 'ith the ter( Gtad$athā4 3Pabao: " = AM." . -

5, and those that only include *arts 3 5, 3D5, and 3 5 3eg. AM." . ! - ! 5.168 See sections ".".".". and ".". . .169

Qn the (eanings o%!āntika, pauṣṭika, andābhi.āruka, see sections D. ."., D. . ., and D. .D.170 According to the Thera$?da Mah? 8i&?ya,U2 is re*resented 'ith an in$erse %or( and)ro&en do'n as GMA A #4, and those sylla)les esta)lish a set o% corres*ondences, see CastrSánchez, !"!: , Chart ".171 This *art is e+ui$alent to the *ortion o% the ai$a tantricmantra that declares G'hat is to )ee%%ected4 3sādh$a5 )y themantra into the 'orld. The relationshi* )et'een themantraand thesādh$a *arallels that )et'een language and reality 37elle, !!D: !- ", 5. Thissādh$a *art ise+ui$alent to themantra4s!akti, see section ".". . ., n. " .



74

3Grender aus*icious45, or G!ama4 3Gre(o$e45, a pauṣṭikaone include ter(s such as G puṣṭi43Gincrease )ene%it45, or Gbala4 3Gstrength45, and anābhi.ārukaone, 'ords such as Ghana43Gstri&e45, or Gbha*)a4 3Gshatter45 3,usi: "D -"DD5.

3g5.-hrases of suppli.ation: 6ith the *ur*ose o% in%using radiant energy 3S&t.te)as5 to an o) ect and (a&ing it e%%ecti$e, G*hrases o% su**lication4 are inserted a%terthe initial, (iddle, and %inal *arts o% adhāraṇī , such as G )vala4 3Ge(it light45 and G )vāla$a4

3Gcause to e(it light45 3,usi: 5.3 5.- A closingmantra %or(ula andKormantra 'ord3s5: Besides the closingmantra 'ords related to those o% the )eginning already re%erred to in Part " 3seea)o$e5, so(edhāraṇī s including G*hrases o% su**lication4 end 'ith the three 'ords+%2, haṭand,vāhā to intensi%y its *o'er 3,usi: 5.

The a)o$e *oints de(onstrate that the G%or(ulaicdhāraṇī s4, %ar %ro( )eingGunintelligi)le4 or G(eaningless4, are a &ind o% language 'ith se(antically identi%iacontents )ased on *er%or(ati$e eN*ressions 3Payne, " : "!5. Thisdhāraṇīlanguage,ho'e$er, does not %ollo' the *ara(eters o% an ordinary co((unication, )ut thoseonly concerned 'ith s*iritual and ritual goals that are 'hat *ro$ide the( 'ith theirsense 36allis, !! : D!5. Thedhāraṇī s di%%er %ro( con$entional language )ecause they%acilitate states o% (ental concentration and insight, )eing a)le to get in touch 'ith(undaneKsu*ra(undane entities, and e$en attaining the unconditioned 3Ta()iah," : ! , n. 5. Said in di%%erent 'ords,dhāraṇīlanguage is not intended %ordiscri(inati$e *roli%eration 3S&t. prapa*.a5, )ut only %or ritual and transcendentalgoals 3PadouN, " !: D D, D 5."

Concerning the languages o%dhāraṇī s 3see de%inition4s seg(ent UDV5, it issigni%icant to clari%y that, on the contrary to the Eedic and ai$a Tantricmantras%ollo'ing eNclusi$ely the Sans&rit *honology 3Staal, " : "5, the Buddhmantras Qdhāraṇī s are co(*osed o% se$eral Indic languages. TheMahāvairo.anābhisa2bodhi'tantra ac&no'ledges as one category o% the Gnature o%mantras4 that o% the Glocal languages4, i.e., Gthose that are s*o&en in accordance 'hate$er language is used in each region4 3(ai'ta.II.II. !5, and other Ea ray?na sourcesad(it mantras andTantras in Sans&rit, Pra&rit, A*a)hra^[a, and a)ari 32a(otte," : " 5, and as already ha$e )een noted, there aredhāranī s in /ra$idian 3Bernhard," : " -" 5 and P?li 3BizotK2agirarde," : " - " , - 5." In *ractical ter(s,ho'e$er, the dhāranī s retained a characteristic %eature o% any non-Eedic, Eedic and

ai$a Tantricmantra: a large *art o% its e%%icacy is directly related to a *ro*er

175 This (ay eN*lain the inclusion o%dhāraṇī%or(ulas 'ithin ,%tras e(*hasizingdiscri(inati$e conce*tualization 3S&t.vā0vikalpa5 as a danger to acco(*lishing ulti(atereality. Thus, out o% siNteen Mah?y?na Scri*tures %ocused on the ulti(ate reality4ineN*ressi)ility 32ugli, !"!: "D -" !5, nine o% the( include re%erences todhāraṇī s 3Pagel,!! ): " D-" , n. and n. D"5.176 Another (antric language related to the a)ari and the /ra$idian is the Pai[?cZ, designatedas bh%tabhāṣā3Gthe language o%bh%tas or ghosts45, s*o&en )y deities such as $akṣas, rākṣasasand nā0as, see 1ono', " "!: -"!!, "" = rierson, " " : - D= Master, " D: D - . Qn(astery o% non-hu(an languages as one o% the Buddha4s Gcon$ersion de$ices4, see secti". .".D., and as a Bodhisatt$a4s attri)ute, seeMps%: ", and Pagel, !! a: . Qn the /ra$idianmantrasKdhāranī s, see section ".". ."., n. " , and A**endiN C.



75

enunciation in its original language, hence, it is also related to its untranslata)ility3PadouN, " : " != Co**, !! : " !-" D5."

A**endiN BA**endiN BA**endiN BA**endiN B---- : GSylla)ic4: GSylla)ic4: GSylla)ic4: GSylla)ic4DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss

By Gsylla)ic4dhāraṇī a list o% sylla)les is understood each o% 'hich is lin&ed to a

*articular state(ent or 'ord that e()odies a &ey as*ect o% Buddhist doctrine. In (ostcases, the sylla)aries connect the sylla)les *honetically to head'ords, and thesylla)les constitute, sa$e rare cases, the %irst sylla)le o% the corres*onding head'ordThere are Gsylla)ic4dhāraṇī s issued %ro( a *articular arrange(ent o% sylla)les%ollo'ing Buddhist to*ics, and there is another ty*e in 'hich the standard Sans&ritsylla)ary 3varṇapāṭha5 is used to con$ey a set o% Buddhist doctrinal ter(s 3Pagel,

!! a: " -D 5. In either o% )oth cases and as it 'as said )e%ore, the goals %or Gsylla)ic4dhāraṇī s are identical: they ser$e as (eans to (e(orize /har(a to*ics,descri)e a (a* to the Buddhist *ath, and are conte(*lati$e (ethods conduci$e toinsight."

#ndou)tedly, the (ost in%luential Gsylla)ic4dhāraṇī is that na(ed Garapa.ana4,'hich according to one o% its earliest and (ost 'ides*read Mah?y?na $ersions,includes %orty three sylla)les, concei$ed as Gdoors4 3mukhas5 to attain an insight to &eyBuddhist teachings." So(e authors, ho'e$er, ha$e insisted in that the *ri(ary%unction o% the Garapa.ana4 sylla)ary is an Gaid to (e(orisation4 3Pagel, !! a: , n.

5, and that the sonic sylla)les and their gra*hic signs )y the(sel$es are (orei(*ortant to allo' easy (e(orisation than the conce*ts they designate, )ecausethose conce*ts change according to di%%erent $ersions 3/a$idson, !! : " -"8e$ertheless, 'ithout +uestioning the relati$e $alidity o% those $ie's, an i(*artialo)ser$ation o% the Garapa.ana4 sylla)ary itsel% along 'ith its Scri*tural conteNt,de(onstrates that the Garapa.ana4 sylla)ary, )esides )eing used as a (ne(onic de$ice,is a)o$e all a (eans o% s*iritual realization.

Just a *reli(inary reading o% their contents, 'ill sho' that all the Garapa.ana4sylla)ary4s head'ords *oint to eN*eriencing the Gnona**rehension4 3S&t.anupalabdhitā5 o% an inherent eNistence in anydharma, 'hether conditioned orunconditioned, 'hich is a *i$otal tenet o% thera)*āpāramitā's%tras 3 :E', .Ib. ! - ! = Mps%: !, "!"5, and as their co((entaries re*eat, such eN*erience is e+uated togras*ing the Gtrue characteristic4 3S&t.bh%talakṣaṇa5 o% alldharmas, i.e., their lac& o%any characteristic 3Mpp! .III: b2II5. The soteriological %unction o% the Garapa.ana4sylla)ary is de(onstrated again )y the akṣaraprave!a'dhāraṇī , re$ol$ing around the

177 8orthern, Central Asian, and <ast Asian Buddhis(s (ade *articular e%%orts to transliterateas %aith%ully as *ossi)le thedhāranī s4 Indic original sounds. For instance, Ti)etans de$ised as*eci%ic set o% letters to re*roduce eNactly Sans&rit sylla)les 3T</: N$iii-NNi5, Sogdians ds*ecial diacritical (ar&s to transliteratedhāranī s 32a Eall e PoussinK authiot, " " : D - D 5,and Chinese and Ja*anese %ocused on the Indicsiddhamscri*t to re*roducemantrasKdhāraṇī s34on)i: " -" D= uli&, " : -"D 5.178 See sections ". .". ., and A**endices C, and / section 3)5.179 See Chart )elo'. For a detailed study o% the Garapa.ana4 sylla)ary and its $ariants, seePagel, !! a: " -D = %or its earlier $ersions, see Brough, " , Mu&her ee, " , and S" ! and " D.



76

conte(*lation o% their sylla)les." ! Fro( the %irst instant in 'hich the Bodhisatt$alistens to the sylla)le GA4, sheKhe *enetrates i((ediately the %act that Galldharmas areun*roduced %ro( the $ery )eginning4, and the sa(e *rocess is re*eated 'ith the resto% the sylla)les, and as sheKhe is listening to the(, *enetrates e$en (ore into theGtrue characteristic4 3bh%talakṣaṇa5 o% alldharmas 3Mpp! .IE: " -" 5." "

In the sa(e $ein, another %eature to )e e(*hasized here is the Gcircularity4 o%

the Garapa.ana4 sylla)ary, )ecause it )egins 'ith Galldharmas are un*roduced %ro( the$ery )eginning4 38o. "5, and ends 'ith Gin their ulti(ate and %inal stationdharmasneither decease nor are they re)orn4 38o. D5, thus, *ointing to the unconditionednature o% alldharmas and encouraging the *ractitioner to its realization. ThisGarapa.ana4 sylla)ary4s Gcircularity4 )eca(e the )asis o% the Ea ray?na (ethod on theGre$ol$ingdhāraṇī 4, consisting o% a (editation on the regular and re$erse order on the(eanings o% the indi$idual sylla)les constituting the Garapa.ana4 dhāranīor othermantras arranged in a G'heel o% letters4, 'here G)oth the %inal UletterV and the initUletterV co(e to the sa(e thing4, i.e., Gi% the cause is ina**rehensi)le, then it is %rthe $ery )eginning un)orn U8o. "V= i% it is %ro( the $ery )eginning un)orn, then ineither increases nor decreases U8o. DV then it is the /har(a )ody o% theTath?gata4 3"n: "! , "" -"" , n. " 5.

There%ore, the Garapa.ana4 sylla)ary 'ent )eyond a Mah?y?na s*here to )eassi(ilated )y the Ea ray?na and reinter*reted as the Gmantras4 (ethod4, and as theGgates o% thesamādhis to the eN*erience o% reality4 3(ai'ta.II.II. - 5, and %or 1 &ai, theGarapa.ana4 sylla)ary is Gthe &ing o%mantras4 'hich Geradicates su%%ering and )esto'sha**iness4 3,h5)i: 5. The Garapa.ana4 sylla)ary 'as e$en *ersoni%ied as theBodhisatt$a GAra*acana Ma@ u[rZ4 3Bhattacharyya, " : " !-" "= /BI. : D)eco(ing a *i$otal %igure in nu(erous G(eans o% acco(*lish(ent4 3S&t.sādhanas5 andin%luential ritual teNts as theMa*)u!rīnāmasa20īti 3Mns: . 5." Qther Gsylla)ic4dhāraṇī s eN*erienced a si(ilar esoterization *rocess, a**earing integrated alongG%or(ulaic4dhāraṇī s 'ithin the sa(e Scri*ture. In theDC f )B tu lu n )īn03 - C<5,the G%or(ulaic4dhāraṇī s ser$e as re(o$ers o% negati$e in%luences and the Gsylla)ic4dhāraṇīGA-1A-8A4 induces the *roduction o% teachings 3Q$er)ey, !"!: "" 5, and in Anantamukha'nirhāra'dhāraṇī's%tra, )oth G%or(ulaic4 and Gsylla)ic4dhāraṇī s areintended %or attaining Buddhahood 3 Anir : - , ""D-" 5." D

180

See section .".D.".181 Qne o% the Garapa.ana4 *ractice4s Gt'enty ad$antages4 is that o% Gthe cognition o% theeNtinction o% the out%lo's4 3Mps%: " 5.182 The Ti)etan Buddhist canon contains se$eralsādhanas %ocusing on the Garapa.ana4sylla)ary 3TP: D , "" 5.

183 Qn thisDhāraṇī's%tra4s *ractice, see section D.D.D.



77

8o.8o.8o.8o. Sylla)leSylla)leSylla)leSylla)le Head'ord3s5 Head'ord3s5 Head'ord3s5 Head'ord3s5 Insight Insight Insight Insight" A ād$anutpannatvādAll dharmas 3Alldh.Kalldh.5 are un*roduced %ro( the $ery

)eginning 3ād$anutpannatvād5. 0A ra)as Alldh. are 'ithout dirt 3ra)as5.

D PA paramārtha Alldh. ha$e )een eN*ounded in the ulti(ate sense 3 paramārtha5. CA .$avana The decease 3.$avana5 or re)irth o% anydh. cannot )e

a**rehended, )ecause alldh. do not decease, nor are they re)orn. 8A nāman The na(es 3nāman5 o% alldh. ha$e $anished. 2A lokaQlatā Alldh. ha$e transcended the 'orld 3loka5= the causes and conditions

o% the cree*ing *lant 3latā5 o% cra$ing ha$e )een utterly destroyed. /A dānta'damatha GTa(ed4 3dānta5 and Gta(ing4 3dānta'damatha5 ha$e )een

circu(scri)ed. BA bandhana The )onds 3bandhana5 ha$e de*arted %ro( alldh. pA Famara The tu(ult 3Famara5 o% alldh. has $anished.

"! SHA shaṇ0a 8o attach(ent 3shaṇ0a5 in any dhar(a is a**rehended= they areneither attached nor )ound.

"" EA vākpatha'0hosha The sound o% the *aths o% s*eech 3vākpatha'0hosha5 has )een +uitecut o%%.

" TA tathatā Alldh. do not de*art %ro( Suchness 3tathatā5."D 7A $athāvad The nona**rehension o% any %act 3 $athāvad5." SHqAshṭambha The nona*. o% a su**ort 3shṭambha5." 1A kāraka The nona*. o% an agent 3kāraka5." SA samatā The nona*. o% sa(eness 3samatā5= alldh. ne$er stray a'ay %ro(

sa(eness." MA mamakāra The nona*. o% (ine-(a&ing 3mamakāra5." A 0amana The nona*. o% (otion 3 0amana5." STHAsthāna The nona*. o% su)sistence 3sthāna5.

! JA )āti The nona*. o% )irth 3 )āti5." EA !vāsa The nona*. o% a *rinci*le o% li%e 3!vāsa5.

/HA dharmadhātu The nona*. o% the 0eal( o% /har(a 3dharmadhātu5.D A !amatha The nona*. o% cal(ing-do'n 3!amatha5.

1HA kha The nona*. o% the sa(eness o% s*ace 3kha5. 1 A kṣa$a The nona*. o% the eNtinction 3kṣa$a5.

STA stabdha <achdh7is %iNed 3stabdha5 in its *lace, and ne$er lea$es it. J O )*āna The cognition 3 )*āna5 cannot )e a**rehended. 0TA mārt$a The (ortality 3mārt$a5 cannot )e a**rehended. HA hetu A root-cause 3hetu5 cannot )e a**rehended.

D! BHA bhaṇ0a A )rea&ing-u* 3bhaṇ0a5 cannot )e a**rehended.D" CHA .hedana A cutting-o%% 3.hedana5 cannot )e a**rehended.D SMAsmarana A re(e()rance 3smarana5 cannot )e a**rehended.DD HEAāhvāna The true a**ellations 3āhvāna5 cannot )e a**rehended.D TSA utsāha The 'ill-*o'er 3utsāha5 cannot )e a**rehended.D HA 0hana Things and *ersons are not a**rehended each as one solid (ass

3 0hana5.D qHA viṭhāpana The nona*. o% %a)ricated a**earances 3viṭhāpana5.D A raṇa The stri%e 3raṇa5 has de*arted.D PHA phala 8o %ruit 3 phala5 is a**rehended.D S1A skandha 8o aggregates 3skandhas5 are a**rehended.

! 7SA $sara _ )arā 8o decay 3 $sara _ )arā5 is a**rehended." CA !.arana The nona**rehension o% good conduct 3!.arana5.

qA ṭalo The nona**rehension o% the other shore 3ṭalo5.D pHA niFha The nona**rehension o% unsteadiness. In their ulti(ate and %inal

3niFha5 stationdharmas neither decease nor are they re)orn.

Chart : The G Arapa.ana4 Sylla)ary 3)ased onMps%: " !-" , and Conze, " : " !-" 5.



78

A**endiN CA**endiN CA**endiN CA**endiN C

GFor(ulaic4 and GSylla)ic4GFor(ulaic4 and GSylla)ic4GFor(ulaic4 and GSylla)ic4GFor(ulaic4 and GSylla)ic4DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī s in Mainstrea( Buddhist Schoolss in Mainstrea( Buddhist Schoolss in Mainstrea( Buddhist Schoolss in Mainstrea( Buddhist Schools

Besides theMahās%tras4mantras already re%erred to," (ore *i$otalmantras are%ound 'ithin other Sar$?sti$?da and M lasar$?sti$?da teNts. It should )e e(*hasizedhere that the"pasena's%tra, included 'ithin the,a2$uktā0ama o% )oth schools, 'herehas the Buddha e(*o'ering amantra against sna&e)ites 'ith his G%or(ulation o%truth4: gi$en that the Buddha has G&illed4 the three G*oisons4 o% greed, hatreddelusion, the sna&e *oison, too, is G&illed4 3Sch(ithausen, " : ""-"D5. There is amantra%or healing ocular diseases in a second century C< Sar$?sti$?da4s Avadānacollection 3Pabao: " -" 5 38a&a(ura, " !: "D , "! , n. D5, and the GsiN syllamantra4 3ṣaFakṣari'vid$ā5 *ro(ulgated )y the Buddha in the second or third century C<Sar$?sti$?da4s-ārd%lakarṇāvadāna3Div$: "D- " 5. In this teNt the incor*oration o% the(antric lore )elonging to the Gholders o% &no'ledge4 3S&t.vid$ādhara5 and to the%ollo'ers o% the non-Eedic goddess MataYgZ into Buddhis( is dra(atized, through the

(onastic ordination o% GPra&_ti4 3Gnature45, daughter o% themahāvid$ādharīMataYgZ,that, des*ite %alling in lo$e 'ith Onanda, %inally she )eca(e a nun through theBuddha4s (antric *o'er."

6ithin the sa(e line o% the Buddhist incor*oration o% local cults, thecon$ersion to Buddhis( o% the GFour reat 1ings4 through adhāraṇī %or(ula issigni%icant. According to the second century C< Sar$?sti$?da4s Abhidharma'mahāvibhāṣā'!āstra 38a&a(ura, " !: "! 5, the Buddha4s gi%t %or languages allo'ed hi(to teach the /har(a in Sans&rit to /h_tar? `ra and Eir Xha&a, in a )ar)arianlanguage 3mle..ha5 to Eai[ra$aWa, and in /ra$idian 3drāviFa ordrāmiFā5 to Eir *a& a,'ith the dhāraṇīGīne mīne dapphe daFapphe4, understood as a su((ary o% the GFour<nno)ling Truths4 3Bernhard, " : " D-" = 2a(otte, " : ! - ! 5." The Abhidharma'mahāvibhāṣā'!āstraalso includes a series o%mantras 3calledvid$ās5 %orthera*eutical and a*otro*aic goals 3McBride, II, !! : "! -"! , n. 5. 2i&e'ise, thM lasar$?sti$?da(ina$a contains se$eral *rotecti$emantras, s*ecially, amantra against sna&e)ites that 'ill rea**ear in an eN*anded $ersion 'ithin the in%luentialMahā'mā$%rī'vid$ārā)*ī's%tra3S&illing, " : " -" = Patha&, " : D -D 5.

The /har(agu*ta&a school 3third century BC<5 'as %ounded )y /har(agu*ta,'ho allegedly recei$ed teachings andmantras %ro( Maudgaly?yana 3/e(i $ille, " D :

"5. In the /har(agu*ta&a(ina$a is (entioned %or the %irst ti(e the sylla)les Ga'ra'pa'.a'na4 as an eNa(*le o% recitation %or the set o% sylla)les 3akṣara5 'ith (ne(onic andsoteriological goals, 'hich indicates the earliest use o% a Gsylla)ic4dhāraṇī )e%ore the

184 See section ". .". .185 For an earlier account o% the-ārd%lakarṇāvadāna, seeMāta: " -" !. A Chinese $ersion o%this teNt 3T "D!!5 translated in D! C<, includes rituals and siNdhāranī s and can )e consideredone o% the earliestDhāraṇī's%tras 3Chou, " : 5. Qn the goddess MataYgZ, see section".". ."., on thevid$ādharas, see section ". . . ., n. D.186 Suchdhāraṇīa**ears inMā$%: D - D , and is %unctionally a&in to the P?li rosary chant Vdu>sa> ni> ma4, co(*osed )y the t'o %irst letters o% Gdukkha> samuda$a> nirodha> ma00a4 3Har$ey," D: D, n. 5. Qn themantras anddhāraṇī s in /ra$idian, see section ".". .". n. " , andA**endiN B-".



79

Mah?y?na 32 $i, " " ): !, n. "5, and the sa(e(ina$aalso includes *rotecti$e andthera*euticalmantras 3/a$idson, !! : ""D-"" 5. The GBa aur Collection4, o% a li&/har(agu*ta&a origin 3.7late %irst century C<5, includes a %rag(ent o% the Garapa.ana4sylla)ary and amantra 3lit. avid$ā5 o%%ered )y the 8?ga &ing Manas$in to the Buddhaas antidote against theantarā$as 3Strauch, !! : " , D - 5."

/es*ite its a)sence in the Thera$?daNikā$as, mantras 3Pmantas5 anddhāraṇī s

%ound an eNtra-canonical *lace 'ithin South and Southeast Asian Thera$?da. Theyde(onstrate a *ersistent i(*act le%t )y a Mah?y?naKEa ray?na esta)lished in Sri2an&a %ro( the third to the ninth century C< 3Mudiyanse, " : "- = Chandra, !"""5, in the ancient Ang&or e(*ire %ro( the tenth to the %i%teenth century C< 3Harr

!! : " - 5, and in Bur(a %ro( the ele$enth to the nineteenth century C< 3Bizot" : D -D 5.

The Sri 2an&an paritta lore uses teNts such as the,īvalī'paritta, 6ini'paritta, Abhisambhidhāna'paritta, Ialanandana'paritta, and Araṇ$aka'parittacontainingMah?y?na dhāraṇī%or(ulas and esoteric diagra(s 3S&t. $antras5, and the andeṇe' 0āthā is recited including Tantricbī)a'mantras, and the,arvārakṣaka'mantra and $antrain$o&ing eight Mah?y?na Bodhisatt$as as *rotecti$e de$ices, as 'ell. So(e canonical parittas are recited a %iNed nu()er o% ti(es 3 , ", ",!!!, and "!!,!!! ti(es5, as it is*rescri)ed in the ai$a and Ea ray?namantra(ethods. Moreo$er, there is a (onasticmantra (asters4 lineage 3mantrā.ār$as5, theJoṇFadeni$a aramparāva, %ocused oneNorcis( ser$ices 3Chanda'i(ala, !! : " - 5. 2i&e'ise, Sri 2an&an traditiona(edicine *reser$es thera*euticmantras %ro( a Ea ray?na origin 32iyanaratne, !!":D D-D 5.

The Southeast Asian Thera$?da Mah? 8i&?ya *reser$ed until the t'entiethcentury C< the recitation o% the,alākarivi)ā'sutta, ;ndasāva, Dhāraṇa'paritta, Disāpāla' paritta, /dhāraṇa'paritta, Mahāvira'paritta, Dibbamanta'Dhāraṇi$a'paritta, andMahādibba'mantacontaining Mah?y?nadhāraṇī%or(ulas, along 'ith otherdhāraṇī %or(ulas co(*osed )y the(sel$es." And the conte(*orary Bur(ese Buddhistesoteric (o$e(ent :eikHa3%ro( the Pvi))ā, S&t.vid$ā5, integrated )y (onastics andlay*eo*le ali&e, is )ased on a (antric tradition related to Eedic and Tantric lorescalled 0andhārī'vi))ā."

Besides themantra *ractice %ollo'ed )y those schools, other (ainstrea(Buddhist schools assi(ilated a gro'ing (antric lore that ended u* getting a canonicalstatus. Mah?s?^ghi&as 3Beal, " : ii, " -" 5, Siddh?rthi&as 36alser, !! : /har(agu*ta&as 3/e(i $ille, " D : !- "5, A*ara[ailas, and P r$a[ailas 3Tri! . - 5,ela)orated and trans(itted a ne' Scri*tural G)as&et4 3S&t. piṭaka5, called(id$ādhara' piṭaka%or those schools, or called 'ith its synony( o%Dhāraṇī'piṭaka)y the

187 The na(e Garapa.ana4 is dra'n %ro( the %irst %i$e sylla)esa'ra'pa'.a'na o% a co(*letesylla)ary containing %orty t'o or %orty three sylla)les, its early language is the ?ndh?rZ38orth 6est India5 and 'as created.7%irst or second century C< 3Salo(on, " !: , = 2 $i," D : D 5. Qn the Garapa.ana4 sylla)ary, see A**endices B- Chart , and / section 3)5.188 See Filliozat, !! : - !", ! - ! , "!, " - "D= Jaini, !!"): ! - "D= Bizot, "n. ".= Castro Sánchez, !"!: - , Charts "-D.189 See Pran&e, " : D != FergusonKMendelson, " ": - "= Mendelson, " ": , n 0andhārī'vi))ā 3S&t. 0andhārī'vid$ā5 is regarded as )esto'ing *o'ers o% in$isi)ility, a )ody4s (ulti*licity, and %lying 3P</: =DN ."". - =Jo!a.EII. c-d5. Qn thevid$ā mantras, see section

.". . .



80

Mah?s?^ghi&as, that, together 'ith the traditionalTripiṭaka and a4odhisattva'piṭaka,esta)lished a *ri(ary doctrinal and institutional core %ro( 'hich 'ould de$elo* theMah?y?na and then the Ea ray?na." !

190 So(e Scri*tures re%er to theDhāraṇī'piṭakaas a Mah?y?na esoteric canon 34en: D- 5, andto the(id$ādhara'piṭaka as a deno(ination %or the Ea ray?na canon as a 'hole 3,hes7EI: D- =Cha$annes, " : "!"-"! 5, or as a section 'ithin it 3/alton, !"!: " , n. DD= 2alou, " : "-These data de(onstrate that Indian Mah?y?na should )e $ie'ed Gas a *ri(arily teNtual*heno(enon that arose and de$elo*ed 'ithin the institutional conteNt o% (ainstrea(Buddhis(4 3/re'es, !! : " !5.



82

Fro( a di%%erent *ers*ecti$e, the eN*andedra)*āpāramitā's%tra$ersions 3%irstcentury C<, Conze, !!!: "!5 con%late t'o (eanings o% the ter(dhāraṇī , i.e., asidentical to the 'hole,%tra, and as the Garapa.ana4 sylla)ary, called as Gdhāraṇī -doors43dhāraṇī'mukhas5, or si(*ly na(ed as Gdhāraṇī s4: GI ha$e taught this *er%ection o%'isdo( as a dh?raWZ. 6hen you )ear in (ind those dh?raWZs o% the *er%ection o%'isdo( Ui.e., the Garapa.ana4 sylla)aryV, you )ear all dhar(as in (ind4 3Mps%: 5.

Heredhāraṇīcan )e understood si(ultaneously as the ulti(ate reality or goal, and as(ethod to attain such goal, and this t'o%olddhāraṇīnature 'ould )e de$elo*ed )y theG%or(ulaic4dhāraṇī s."

3)5.3)5.3)5.3)5.---- DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī ssss as Sylla)aries in Mahas Sylla)aries in Mahas Sylla)aries in Mahas Sylla)aries in Mah?y?na?y?na?y?na?y?na,,,,%tra%tra%tra%trassss

The Chinese Buddhist canon &ee*s t'enty siN teNts, (ost o% the( Scri*tures,co(*osed )et'een the third century C< to the ele$enth century C<, 'here t'o ty*eso% sylla)aries a**ear, the Garapa.ana4 3and its $ariants5 in nineteen teNts, and theSans&rit sylla)ary 3varṇapāṭha5 in the re(aining se$en 3HB .EI. - 5. The *attern%ollo'ed )y )oth sylla)aries is identical: each sylla)le corres*onds *honetically to the%irst sylla)le 3or a di%%erent one5 o% a set o% selected &ey Buddhist ter(s, and(e(orizingKconte(*lation 'or&s in a +uite si(ilar 'ay as the Abhidhamma4s mātikās." Thearapa.anaand varṇapāṭhasylla)aries 'ere later assi(ilated )y theEa ray?na, the %irst one )eing understood as Gmantra teachings4 3(ai's%: - "5, and thesecond one as the Gal*ha)et let there )e success 4 3S&t.siddham māt&kā5 $ie'ed as aGsacred language4 used )y the Buddhas to *reach 34on)i: " D-" 5." 2i&e'ise, s*eci%icsylla)les %ro( )oth sylla)aries 'ere identi%ied asbī)a'mantras 3 uli&, " : "- !5, andsu((aries or *artial sets o% thevarṇapāṭha sylla)ary )eca(edhāraṇī s Qmantras3+T .I.". = IMT.I. !K 5.

3c5.3c5.3c5.3c5.---- A**endage o%A**endage o%A**endage o%A**endage o%DhDhDhDhāraāraāraāraṇī ṇī ṇī ṇī s ass ass ass asMantraMantraMantraMantras in Mahs in Mahs in Mahs in Mah?y?na?y?na?y?na?y?na,,,,%tra%tra%tra%trassss

In the Druma'kinnara'rā)a'parip&..hā's%traa**eared the earliest Buddhistmantra in a Mah?y?na,%tra 'ith a relia)le date 3.7 " !-" ! C<5. It is a mantra *ro(ulgated )y the GFour reat 1ings4 intended to *rotect the Sangha %ro( hostilein%luences and securing the,%tra4s dura)ility. Although the %or(ula is na(ed asGmantra''ords4 3mantra'pada5, its nature and %or(al structure is )asically identical tolaterdhāraṇī%or(ulas, hence, it can )e said that this sa(e %or(ula is the %irst case o% aBuddhistdhāraṇīunderstood asmantra and not as a sylla)ary 3HarrisonKCo)lin, " :" -" 5. This tendency continued into a %e' Scri*tures, as the second century C,addharmapuṇFarīka's%tra, the %ourth century C<,addharmala1kāvatāra's%tra38a&a(ura, " !: " , D"5 and others 3atna: D -D =,uvar : - , ", ,0ol: - , "5. Ithad )een argued that thosedhāraṇī s 'ere a**ended to %a(ous,%tras %or the sa&e o%*ro*agation 3Pagel, !!": 5, )ut the e$idence, at least in so(e cases, de(onstrates

that they 'ere a**ended (ainly %or the )ene%it and *rotection o% thedharmabhāṇakas196 See sections .".". and D.D.D.197 See section ". .". . and A**endiN B- .198 In a technical sense,siddham māt&kā orsiddhamāt&kā re%ers to a late siNth century C< scri*t'hich a**eared in the u*ta e(*ire o% 8orthern India, and 'as used )y the <ast AsianEa ray?na %or transcri)ingdhāraṇī sKmantras 3Salo(on, " : D - !=,h5mo: " 5.



84

A**endiN <A**endiN <A**endiN <A**endiN <

0e%erences0e%erences0e%erences0e%erences

Pri(ary SourcesPri(ary SourcesPri(ary SourcesPri(ary Sources

8olle.tions8olle.tions8olle.tions8olle.tions

-84ETA7 8hinese Ele.troni. Tripitaka 8olle.tion9 Taisho TripitakaEols. "- ,,hinsanPokuHok$o 3 `uHan0)in05 Eols. "- , Eersion !! , Tai*ei, Chinese Buddhist <lectronicTeNt Association 3CB<TA5.

-The New Edition of All Mantras in Mahāpiṭaka3ed. Tony 1. 2in5, !!", " Eols., Tai*ei,Mantra Pu)lisher.

,in0le :orks,in0le :orks,in0le :orks,in0le :orks

- Abhidharmako!a'bhāṣ$a. Easu)andhu.?# Abhidharmako!a de (asubandhu 3tr. 2. de la Eall e Poussin5, Eols., " !, BruNelles,Institut Belge des Hautes vtudes Chinoises.

- Amo0hapā!a'h&da$a'dhāraṇī .The Amo0hapā!ah&da$a'dhāraṇī9 The Earl$ ,anskrit Manus.ript of the eiun)i 8riti.alland Translated 3S&t.KTi). ed. and tr. 0. Q. Meisezahl5, " ,Monumenta Nipponi.a, Eol." , 8o. "K , **. -D .

- Anantamukha'nirhāra'dhāraṇī . Amida Dhāraṇī ,%tra and I*āna0arbha#s 8ommentar$9 An annotated translation fromof the Anantamukha'nirhāra'dhāraṇī ,%tra and ikā 3tr. H. Inaga&i5, " , To&yo, 0yu&o&u

#ni$ersity.- Aparamitā$u3's%tra. Tr. in Payne, !! .

- /r$a'mahābala'nāma'mahā$āna's%tra. 8ontribution C l#<tude des divinit<s mineures du bouddhisme tantri=ue9 /r$a MahābaMahā$ānas%tra 3Ti). ed. and tr. F. A. Bischo%%5, " , Paris, 2i)rarie Qrientaliste P

euthner.

- /r$a'sarvabuddhā10avatī'nāma'dhāraṇī .The DharaniUsi. V Called ossessin0 the ?imbs of All the 4uddhasc3tr. J. 8icell5, !! ,Portland, FPMT Inc.

- /r$a'sarvatathā0atoṣṇīṣasitātapatrā'nāma'aparā)itaprat$a10irāmahā'vid$āra)*ī . Ti). ed.and tr. in Porci9, !!!.

- /r$āvalokite!vara'sāhasrikabhu)alo.ana'nirmāṇavistaraparip%rṇāsa10a'mahākāruṇika'dhāraṇī . Yianshou =ian$an 6uanshin$in pusa 0uan0da $uanman wu ai da bei\in tuoluon T "! !. Tr. in 0eis-Ha)ito, " D.



85

- Aṣṭasāhasrikāpra)*āpāramitā's%tra.<d: Aṣṭasāhasrikāpra)*āpāramitā, P. 2. Eaidya, " !, /ar)hanga, The Mithila Institute.Tr:The erfe.tion of :isdom in Ei0ht Thousand ?ines L its (erse ,ummar$ 3tr. <. Conze5," , /elhi, Sri Satguru Pu)lications.

- /surīkalpa.

GThe OsurZ-1al*a= A 6itchcra%t Practice o% the Athar$a-Eeda4 3ed. and tr. HMagoun5, " ,The Ameri.an Iournal of hilolo0$, Eol. "!, 8o. , **. " -" .

- Atharvaveda. Atharvaveda ,aKhitā 3tr. 6. /. 6hitney5, " ! , Ca()ridgeKMassachusetts, Har$ard#ni$ersity.

- Atharvaveda'pari!iṣṭas.The ari!iṣṭas of the Atharvaveda 3eds. . M. BollingKJ. $on 8egelein5, " ! -" "!, 2ei*zig,Harrasso'itz, Eol. ", *arts " and .

- Avata2saka's%tra. The @lower Urnament ,.ripture 3tr. T. Cleary5, " D, Boston, Sha()ala.-4ha0avatī'pra)*āpāramitā'sarva'tathā0ata'mātā'ekākṣarā'nāma.GThe Blessed Per%ection o% 6isdo(, the Mother o% All the Tathagatas, in Qne 2e3tr. <. Conze5, " D,The ,hort ra)*āpāramitā Te\ts, 2ondon, 2uzac Co 2td., *. !".

-4enkenmitsunik$5ron. 1 &ai.4enkenmitsunik$5ron 3Un the Differen.es between the E\oteri. and Esoteri. Tea.hin0s5, in,hin0on Te\ts3tr. 0. 6. ie)el5, !! , Ber&eley, 8u(ata Center %or BuddhistTranslation and 0esearch **. " - ".

-4uddhabh%m$upade!a. Bandhu*ra)ha.The ;nterpretation of the 4uddha ?and3Taish> Eolu(e , 8u()er " D!5 3tr. J. P.1eenan5, !! , Ber&eley, 8u(ata Center %or Buddhist Translation and 0esearch.

-4hadramā$ākāra'v$ākaraṇa.The 4hadramā$ākārav$ākaraṇa9 ;ntrodu.tion> Tibetan Te\t> Translation and Notes 3tr. 1.0 ga(ey5, " D , 6arsa'= re*rint, " !, /elhi, Motilal Banarsidass.

-4rahma)āla'sutta. The Dis.ourse on the All'embra.in0 Net of (iews9 The 4rahma)āla ,utta and its 8omme 3tr. B. Bodhi5, " , 1andy, Buddhist Pu)lication Society.

-4on)i shittan )imo narabi ni shaku0i. 1 &ai.G1 &ai4s 4on)i ,hittan )imo narabi ni shaku0i4 3tr. T. <. /reitlein5, inEsoteri. 4uddhist,tudies9 ;dentit$ in Diversit$7 ro.eedin0s of the ;nternational 8onferen.e on Esoteri. 4,tudies> J5$asan "niversit$> ' ,ept7 g, !! , <Necuti$e Co((itte, IABS 3eds.5,1>yasan, 1>yasan #ni$ersity, **. "D -" .



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-8undīdevī'dhāraṇī's%tra.@oshuo =i)udi fomu\in da Hhunti tuoluoni )in0 T "! 3tr.0ulu5, !"!,4uddha ronoun.es the,%tra of the 6reat 8undī Dhāraṇī The +eart of the Mother of ,even Joṭi 4uddhas9 htt*:KK'''.sutras(antras.in%oKsutra! .ht(l

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