Ориенталистика. 2021; 4: 842-857
О значении терминов дхарани и мантра в буддийской письменной традиции
https://doi.org/10.31696/2618-7043-2021-4-4-842-857Аннотация
Статья посвящена анализу одних из ключевых для буддийской религиозной традиции терминов – дхарани и мантра, при проведении которого автор опирался на буддийские канонические и постканонические источники. Одна из поставленных в статье задач – выяснение правомерности определения дхарани и мантр как «заклинаний, молитв». Основное внимание уделяется исследованию областей значений исследуемых терминов для установления возможности ха- рактеристики их как синонимов. В статье рассматриваются подходы российских и зарубежных исследователей к трактовке терминов дхарани и мантра. Также анализируются значения термина дхарани, зафиксированные в буддийских канонических и постканонических источниках. Кроме того, автор исследует термины-синонимы для дхарани и мантр, используемые в письменной традиции как аутентичной (индийской), так и неэндемичных зон распространения буддизма (Тибет, Китай, Япония). В результате исследования сделаны следующие выводы: на простонародном уровне бытования буддийской доктрины (защита от болезней, разбойников, укусов ядовитых змей и насекомых и т. д.) значения и дхарани, и мантра могут быть определены как «заклинания»; на уровне йогической практики трансформации сознания, цель которой – освобождение от аффектов, и дхарани, и мантра функционируют как ментальный конструкт, призванный, с одной стороны, защитить сознание (manas-tra) аскета от аффективно окрашенных помыслов, с другой – обеспечить моментальное постижение-схватывание и прочное удержание (dhāraṇa) в памяти аспектов религиозной доктрины, что в итоге должно обеспечить обретение нирваны. В обоих случаях дхарани и мантра правомерно существуют на правах синонимов, с той лишь разницей, что термин дхарани – продукт буддийских идеологов, стремившихся обозначить разрыв с предшествующей религиозной традицией – брахманизмом.
Список литературы
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Orientalistica. 2021; 4: 842-857
On the meanings of the terms dhāraṇī and mantra in the Buddhist written tradition
https://doi.org/10.31696/2618-7043-2021-4-4-842-857Abstract
The article comprises an analysis of some of the most important terms in the Buddhist religious tradition – dhāraṇī and mantra. It is based upon research of the Buddhist canonical and post-canonical texts. Among others, the article sets to clarify whether it is possible to identify the terms of dhāraṇī and mantra also as ‘spells’, ‘incantations’ or ‘invocations’. Special attention is paid to the study of the semantic areas of the terms in question. This aims to clarify whether the dhāraṇī and mantra can be considered synonyms. The article also examines the approaches of Russian and foreign scholarly traditions, which interpreted the meaning of these terms. On a parallel basis, it analyzes the meaning of the term dhāraṇī recorded in Buddhist canonical and post-canonical texts. Additionally, the article comprises a research of the technical terms, which are synonymous for dhāraṇī and mantra, however, used in both authentic (Indian) and non-endemic zones and the relevant traditions, where the Buddhist teaching was also popular, i.e. in Tibet, China and Japan. As a result, the author concludes as follows. On the ‘popular level’ of the functioning of Buddhist doctrine (protection from illnesses, robbers, bites of poisonous snakes and insects, etc.) both terms dhāraṇī and mantra can be certainly bear the meaning as ‘spells’, ‘incantations’ or ‘invocations’. On the level of the meditative practice of the consciousness transformation, which aims to the final liberation from affects, both dhāraṇī and mantra function as a ‘mental construct’. On the one hand, they protect the ascetic consciousness they protect the ascetic consciosness (manas-tra) from afflictions, on the other, they provide the mental comprehension ‘grasping’ and firm holding (dhāraṇa) in memory of the aspects of religious doctrine, that, ultimately, leads to the Nirvāṇa obtaining. In both cases, dhāraṇī and mantra function as synonyms, with the only difference that dhāraṇī is a product of Buddhist ideologists who sought to identify a break from the previous religious tradition – Brahmanism.
References
1. Gonda J. The Indian Mantra. Oriens. 1963;16:244–297. https://doi.org/10.2307/1580265.
2. Alper H. P. (ed.) Understanding mantras. Delhi: Motilal Banarsidass; 1991. 546 p.
3. Padoux A. Vāc. The Concept of the Word in Selected Hindu Tantras. New York: SUNY Press; 1990. 457 p.
4. Padoux A. Tantric Mantras. Studies on mantrasastra. London; New York: Routledge; 2011. 192 p. https://doi.org/10.4324/9780203814499.
5. Monier-Williams M. Sanskrit-English Dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. Delhi: Motilal Banarsidass; 1997. 1369 p.
6. Macdonell A. A. A Sanskrit-English Dictionary. Being a practical handbook with transliteration, accentuation, and etymological analysis throughout. Oxford: Clarendon Press; 1893. 402 p.
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11. Snellgrove D. Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors. Bangkok: Orchid Press; 2004. 640 p.
12. Davidson R. Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī. Journal of Indian Philosophy. 2009;37(2):97–147. https://doi.org/10.1007/s10781-008-9054-8.
13. Yoshimura H. How to Interpret Dhāraṇī in Early Mahāyāna Buddhism and How Buddhists Interpreted Mantra. The Ryūkoku journal of humanities and sciences (Ryūkoku Kiyō). 1987;9(1):1–16.
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16. The Middle Length Discourses of the Buddha. New Translation of the Majjhima Nikāya. Tr. from Pali into English by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi. Boston: Wisdom Publication; 1995. 1424 p.
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20. Castro Sánchez, Pedro Manuel. The Indian Buddhist Dhāraṇī: An Introduction to its History, Meanings and Functions. MA Buddhist Studies. University of Sunderland; June 2011. 112 p. – URL: https://www.academia.edu/7906583/The_Indian_Buddhist_Dh%C4%81ra%E1%B9%87%C4%AB_An_Introduction_to_its_History_Meanings_and_Functions [data obrashcheniya 23.04.2021].
21. Wallis G. Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. Albany: State University of New York Press; 2002. 282 p.
22. The Sarvadurgatipariśodhana Tantra. Elimination of All Evil Destinies. Sanskrit and Tibetan Texts with Introduction, English Translation and Notes by T. Skorupski. Delhi: Motilal Banarsidass; 1983. 385 p.
23. Zorin A. V. K voprosu o klassifikatsii buddiiskikh sakral'nykh formul (1). Vestnik RUDN. Seriya: Filosofiya. 2018;22(3):330–340.
24. Attwood J. Epithets of the Mantra in the Heart Sutra. Journal of the Oxford Centre for Buddhist Studies (JOCBS). 2017;12:26–57.
25. Yaśomitra. Sphuṭârthā Abhidharmakośavyākhyā. Ed. by U. Wogihara. Tokyo: Sankibo Buddhist Book Store; 1971. 315 p.
26. Chou Yi-liang. Tantrism in China. Harvard Journal of Asiatic Studies. 1945;8(3/4):241–332.
27. Jäschke H. A. A Tibeta-Ehglish Dictionary with special beference to the prevailing dialects. Delhi: Motilal Banarsidass, 1987. 702 p.
28. Dreitlein T. E. Kūkai’s Bonji Shittan jimo narabi ni shakugi’. In: Esoteric Buddhist Studies: Identity in Diversity. Proceedings of the International Conference on Esoteric Buddhist Studies, Kōyasan University, 5–8 Sept. 2006. Kōyasan: Kōyasan University; 2008. P. 137–148.
