Dharani
Dharanis, also known as vidyās and paritas or parittas, are lengthier Buddhist mantras that function as mnemonic codes, incantations, or recitations. Almost all were composed in Sanskrit, although there are some Pali dharanis. Believed to generate protection and the power to generate merit for the Buddhist practitioner, they constitute a major part of historic Buddhist literature. Most dharanis are in Sanskrit written in scripts such as Siddhaṃ as can be transliterated into Chinese, Korean, Japanese, Vietnamese, Sinhala, Thai and other regional scripts. They are similar to and reflect a continuity of the Vedic chants and mantras.
Dharanis are found in the ancient texts of all major traditions of Buddhism. They are a major part of the Pali canon preserved by the Theravada tradition. Mahayana sutras such as the Lotus Sutra and the Heart Sutra include or conclude with dharani. Some Buddhist texts, such as Pancarakṣa found in the homes of many Buddhist tantra tradition followers, are entirely dedicated to dharani. They are a part of the regular ritual prayers as well as considered to be an amulet and charm in themselves, whose recitation believed to allay bad luck, diseases or other calamity. They were an essential part of the monastic training in Buddhism's history in East Asia. In some Buddhist regions, they served as texts upon which the Buddhist witness would swear to tell the truth.
The dharani-genre of literature became popular in East Asia in the first millennium CE, with Chinese records suggesting their profusion by the early centuries of the common era. These migrated from China to Korea and Japan. The demand for printed dharani among the Buddhist lay devotees may have led to the development of textual printing innovations. The dharani records of East Asia are the oldest known "authenticated printed texts in the world", state Robert Sewell and other scholars. The early-eighth-century dharani texts discovered in the Bulguksa of Gyeongju, Korea are considered as the oldest known printed texts in the world.
Dharani recitation for the purposes of healing and protection is referred to as Paritta in some Buddhist regions, particularly in Theravada communities. The dharani-genre ideas also inspired Buddhist chanting practices such as the Nianfo, the Daimoku, as well as the Koshiki texts in Japan. They are a significant part of the historic Chinese dazangjing and the Korean daejanggyeong – the East Asian compilations of the Buddhist canon between the 5th and 10th centuries.
Etymology and nomenclature
The word dhāraṇī derives from a Sanskrit root √dhṛ meaning "to hold or maintain". This root is likely derived from the historical Vedic religion of ancient India, where chants and melodious sounds were believed to have innate spiritual and healing powers even if the sound cannot be translated and has no meaning. The same root gives dharma or dhamma. According to the East Asian Buddhism studies scholar Paul Copp, some Buddhist communities outside India sometimes refer to dharanis with alternate terms such as "mantra, hṛdaya, paritrana, raksha, gutti, or vidyā" though these terms also have other contextual meanings in Buddhism.According to the traditional belief in Tibetan texts, states José Ignacio Cabezón, there were three councils and the term dharani was recorded and became the norm after the third council. The first council, according to this belief, compiled the sūtrānta, the Vinaya and the Abhidharma in Vimalabhada to the south of Rajagriha in India. The first council was held in the year Buddha died, but the compiled dhamma consisted of spoken words that were not written down. The second council occurred about 200 years after the death of the Buddha in a grove provided by Ashoka, where the knowledge was compiled again, but it too did not write anything down. The third council gathered in Kashmir a century later, according to the Tibetan tradition, and the teachings were put down in writing for those "who had not obtained the power of not-forgetting" because people were reciting corrupted forms of the teachings of the Buddha. In this context, dharani were acknowledged in the Buddhist tradition by about the second century BCE, and they were a memory aid to ground and remember the dharma teachings.
Description
The term dharani as used in the history of Mahayana and tantric Buddhism, and its interpretation has been problematic since the mid-19th century, states Ronald Davidson. It was initially understood as "magical formula or phrase", but later studies such as by Lamotte and Berhard interpreted them to be "memory", while Davidson proposes that some dharani are "codes". According to Eugène Burnouf, the 19th-century French Indologist and a scholar of Buddhism, dharanis are magical formulas that to Buddhist devotees are the most important parts of their books. Burnouf, states Davidson, was the first scholar to realise how important and widespread dharani had been in Buddhism sutras and Mahayana texts. The Indologist Moriz Winternitz concurred in the early 20th century that dharanis constituted a "large and important" part of Mahayana Buddhism, and that they were magic formulae and "protective spells" as well as amulets.According to Winternitz, a dharani resembles the incantations found in the Atharvaveda and Yajurveda of Hinduism. The dharani-genre of Buddhist literature includes mantra, states Étienne Lamotte, but they were also a "memory aid" to memorize and chant Buddha's teachings. This practice was linked to concentration and believed to have magical virtues and a means to both spiritual and material karma-related merit making. According to Braarvig, the dharanis are "seemingly meaningless strings of syllables". While they may once have been "memory aids", the dharanis that have survived into the modern era do not match with any text. In later practice, the dharanis were "hardly employed as summaries of doctrine, but were employed as aids to concentration and magical protection benefits".
According to Jan Nattier, Vedic mantras are more ancient than Buddhist dharani, but over time they both were forms of incantations that are quite similar. In the early texts of Buddhism, proposes Nattier, "it would appear that the word dharani was first employed in reference to mnemonic devices used to retain certain elements of Buddhist doctrine in one's memory". In Nattier's view, the term dharani is "peculiar to Buddhism". A dhāraṇī can be a mnemonic to encapsulate the meaning of a section or chapter of a sutra. According to the Buddhism-related writer Red Pine, mantra and dharani were originally interchangeable, but at some point dhāraṇī came to be used for meaningful, intelligible phrases, and mantra for syllabic formulae which are not meant to be understood.
According to Robert Buswell and Ronald Davidson, dharani were codes in some Buddhist texts. They appeared at the end of the text, and they may be seen as a coded, distilled summary of Buddhist teachings in the chapters that preceded it. For example, the Vajrasamadhi-sutra – a Korean Buddhist text likely composed in the 7th century by an unknown monk, one important to the Chan and Zen Buddhist tradition in East Asia, the Dharani chapter is the eighth, with a brief conversational epilogue between the Tathagata Buddha and Ananda being the last chapter. This dharani chapter, states Buswell, "encodes the important meanings, without forgetting them, and it reminds and codes the points to remember.
The Indologist Frits Staal who is known for his scholarship on mantras and chants in Indian religions, states the Dharani mantras reflect a continuity of the Vedic mantras. He quotes Wayman to be similarly stressing the view that the Buddhist chants have a "profound debt to the Vedic religion". The Yogacara scholars, states Staal, followed the same classification as one found in the Vedas – arthadharani, dharmadharani and mantradharani, along with express acknowledgment like the Vedas that some "dharani are meaningful and others are meaningless" yet all effective for ritual purposes.
History
The early Buddhism literature includes the dharani spells and incantations. It demonstrates that dharanis were valued and in use within Buddhist communities before the 1st century CE, state Charles Prebish and Damien Keown.The role of dharanis in Buddhist practice of mid-1st-millennium CE is illustrated by numerous texts including the systematic treatises that emerged. According to Paul Copp, one of the earliest attestable literary mandate about writing dharanis as an effective spell in itself is found in a Chinese text dated between 317 and 420 CE. This text is the Qifo bapusa suoshuo da tuoluoni shenzhou jing. The Collected Dhāraṇī Sūtras, for example, were compiled in the mid-seventh century. Some of the oldest Buddhist religious inscriptions in Stupas are extracts from dharani-genre compositions such as the Bodhigarbhalankaralaksa-dharani. Manuscript fragments of Sumukha-dharani discovered in Central Asia and now held at the Leningrad Branch of Russian Academy of Sciences are in the Sanskrit language and the Brahmi script, a script that was prevalent before the early centuries of the common era.
The Chinese text Wugou jing guangda tuoluoni jing of the influential Empress Wu's era – 683 to 705 CE – is about the Buddha reciting six dharanis. The first part states its significance as follows :
Early mentions of dharani in the European literature are from the records left by John of Plano Carpini and William of Rubruck where they wrote in their respective memoirs that Uighurs and Mongols chanted "Om man baccam", later identified with "Om mani padme hum". They also mention that these Asians write "short sorcery sentences on paper and hang them up". Other than such scant remarks, little was known about the Dharani-genre of literature or its value in Buddhism till the mid-19th-century colonial era, when Brian Hodgson began buying Sanskrit and related manuscripts in Nepal, Tibet and India for a more thorough scholarship, often at his personal expense. According to Hodgson, as quoted by Ronald Davidson, dharani were esoteric short prayers "derived from Upadesa" that are believed to be amulet to be constantly repeated or worn inside little lockets, something that leads to "a charmed life".
The colonial era scholarship initially proposed that the dharanis and related rituals may have been an influence on Buddhism of other Indian religions such as from the esoteric tantra traditions of Hinduism around the mid-1st-millennium CE. This assumption, along with the view that early Buddhism was an "abstract philosophy or even a broad-based social movement" is now a part of a scholarly debate. With increased access to the primary texts of Buddhism and the discoveries of historical manuscripts in China, Korea and Japan, such as those about early Silla Buddhism, McBride and others state that dharani incantations and ritualism had widespread significance in East Asia from the early years. Coupled with Waddell's scholarship on the "dharani cult in Buddhism" in the early 20th century, the post-colonial era scholarship proposed that dharanis did not develop with or after tantric Buddhism emerged, but preceded it and were a form of proto-tantrism.
According to Richard McBride, as well as Richard Payne, the "proto-tantra" proposal too is problematic because it is a meaningless anachronistic teleological category that "misleads" and implies that the dharanis somehow anticipated and nurtured Buddhist tantra tradition. There is no evidence for such a sequential development. Instead, the evidence points to an overlap but that the significance of the dharanis in mainstream Buddhist traditions and the esoteric Buddhist tantra tradition co-existed independent of each other. Phonic mysticism and musical chanting based on dharanis – parittas or raksas in the Theravada Pali literature – along with related mantras were important in early Buddhism. They continue to be an essential part of actual Buddhist practice in Asia, both for its laypersons and the monks. The emerging evidence and later scholarship increasingly states that "dharani and ritual procedures were mainstream Mahayana practices" many centuries before the emergence of tantric and esoteric Buddhism and Vajrayana, states McBride. The Buddhist tantra traditions added another layer of sophistication and complexity to the rituals with deities and mandalas.
Dharanis are not limited to an esoteric cult within Buddhism, states Paul Copp, rather the "dharani incantations and related mystic phrases and practices have been integral parts of nearly all Buddhist traditions since at least the early centuries of the common era".