The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings—an incantation, spell, or mnemonic formula—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.
The progressive increase of virtuous karma. One of the two factors that come together in creating momentum toward a practitioner’s spiritual awakening, the other being the accumulation or equipment of wisdom.
The Buddha, Dharma, and Saṅgha—the three objects of Buddhist refuge. In the Tibetan rendering, “the three rare and supreme ones.”
A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.
ting nge ’dzin gyi rgyal po’i mdo gzung bar ’gyur ba’i gzungs (Samādhirājanāmadhāraṇī). Toh 586, Degé Kangyur vol. 90 (rgyud, pha), folios 204.a–204.b.
ting nge ’dzin gyi rgyal po’i mdo gzung bar ’gyur ba’i gzungs (Samādhirājanāmadhāraṇī). Toh 942, Degé Kangyur vol. 100 (gzungs, e), folio 282.b.
ting nge ’dzin gyi rgyal po’i mdo (Samādhirājasūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation King of Samādhis Sūtra 2018.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa’i gzungs (Śatasāhasrikāprajñāpāramitādhāraṇī). Toh 576, Degé Kangyur vol. 90 (rgyud, pha), folios 202.b–203.a; Toh 932, Degé Kangyur vol. 100 (gzungs, e), folio 280.b. English translation The Dhāraṇī of “The Perfection of Wisdom in One Hundred Thousand Lines” 2024.
Abhayākaragupta. byang chub kyi gzhung lam (*Bodhipaddhati). Toh 3766, Degé Tengyur vol. 79 (rgyud, tshu), folios 119.b–127.a.
84000. The Dhāraṇī of “The Perfection of Wisdom in One Hundred Thousand Lines” (Śatasāhasrikāprajñāpāramitādhāraṇī, shes rab kyi pha rol tu phyin pa stong phrag brgya pa’i gzungs, Toh 576, 932). Translated by the Buddhapīṭha Translation Group (Gergely Hidas and Péter-Dániel Szántó). Online translation. 84000: Translating the Words of the Buddha, 2024.
84000. King of Samādhis Sūtra (Samādhirājasūtra, ting nge ’dzin gyi rgyal po’i mdo, Toh 127). Translated by Peter Alan Roberts. Online publication. 84000: Translating the Words of the Buddha, 2018.
Bandurski, Frank. “Übersicht über die Göttinger Sammlungen der von Rāhula Sāṅkṛtyāyana in Tibet aufgefundenen buddhistischen Sanskrit-Texte (Funde buddhistischer Sanskrit-Handschriften, III).” In Untersuchungen zur buddhistischen Literatur, edited by Frank Bandurski, Bhikkhu Pāsādika, Michael Schmidt, and Bangwei Wang, 9–126. Göttingen: Vandenhoeck & Ruprecht, 1994.
Hidas, Gergely. Powers of Protection: The Buddhist Tradition of Spells in the Dhāraṇīsaṃgraha Collections. Beyond Boundaries 9. Boston: de Gruyter, 2021.
Sāṅkṛityāyana, Tripiṭakâcharya Rāhula. “Sanskrit Palm-Leaf MSS. in Tibet.” Journal of the Bihar and Orissa Research Society 21, no. 1 (1935): 21–43.