see Sitatapatra-maha-pratyangira dharani (Shurangama Mantra - White Umbrella Deity Mantra)

The Shurangama Mantra is a dharani or long mantra of East Asian Mahayana and Tibetan Vajrayana Buddhist origin that is popular in China, Japan, and Korea, although relatively unknown in modern Tibet, even though there are several Shurangama Mantra texts Sadhana, Shastra in the Tibetan Buddhist canon.

The Mantra was, according to the opening chapter (BTTS, Volume 1) of the Shurangama Sutra <ref name=Hsuan Hua Shurangama Commentary 2003>

, Volume 1, pp. 135-136</ref>, historically transmitted by the Buddha Shakyamuni to Manjushri Bodhisattva to protect Bhikshu Ananda before he had become an Arhat. It was again spoken in the Shurangama Sutra, <ref name=Hsuan Hua Shurangama Commentary 2003>, Volume 6, pp. 292-345</ref> Volume 6) by Shakyamuni before an assembly of Buddhas, Bodhisattvas, Arhats, devas and others of the Eightfold Division of Dharmapalas.

Like the popular six-syllable mantra, and the Great Compassion Mantra (Nīlakantha dhāranī) it is a popular mantra synonymous the practice of the Bodhisattva Avalokiteshvara. The Shurangama Mantra also extensively references Buddhist deities (ishtadevata) such as Bodhisattvas Manjushri, Mahakala, Great White Umbrella Vajrapani and the Five Dhyana Buddhas especially Medicine Buddha (Akshobhya or Vajradhara)]) in [[East Asia. It is often used for protection or purification for meditators and is considered to be part of Tantric Buddhism or Vajrayana or Shingon Buddhism in Japan. <ref>Hsuan Hua, Volume 1, pp. 135-136</ref>

Possible spellings and their romanizations include:

Also called the:

Sitâtapatra-mahā-pratyaṅgirā dhāranī 佛頂大白傘蓋陀羅尼經

Chinese Mandarin: leng yan jou or佛頂大白傘蓋陀羅尼經, 2) Sanskrit: Surangama Mantra or Sitâtapatra-mahā-pratyaṅgirā dhāranī

The title is variously rendered in English as Great White Canopy Mantra, Great White Umbrella Mantra, or Mantra of Achala.

[Pronunciations] Mandarin Chinese Pinyin] Fódǐng dà báisǎngài tuóluóní jīng

Mandarin Chinese [Wade-Giles Fo-ting ta pai-san-kai t'o-lo-ni-ching

Korean Hangul [hg] 불정대백산개다라니경

[mc] Buljeong daebaeksangae darani gyeong

[mr] Pulchŏng tae paeksangae tarani kyŏng

Japanese katakana ブツチョウダイビャクサンカイタラニキョウ

[hb] Butchō dai byakusankai darani kyō

Vietnamese [qn] Phật đỉnh đại bạch tản cái đà la ni kinh


Mandarin Chinese [py] Dà fódǐng rúlái fàngguāng xīdáduōbōdá tuóluóní

[wg] Ta fo-ting ju-lai fang-kuang hsi-ta-tuo-po-ta t'o-lo-ni Mandarin Chinese

[hg] 대불정여래방광실달다발달다라니

[mc] Dae buljeong yeorae banggwang sildaldabaldal darani

[mr] Taepulchŏng yŏrae panggwang sildaldabaltal tarani

[kk] ダイブッチョウニョライホウコウシツタンタハツタンダラニ

[hb] Dai butchō nyorai hōkō shittatahattara darani

[qn] Đại phật đỉnh như lai phóng quang tất đát đa bát đát đà la ni

[Basic Meaning:] Dhāraṇī of Śitātapatra, Great Corona of All Tathāgatas, Radiating Light [The Great Queen of Vidyā called Aparājitā]

Sources: Ron Epstein, Buddhism A to Z, Buddhist Text Translation Society, 2003: pp. 191 - 192; Buddhist Chinese-Sanskrit Dictionary (Hirakawa), p. 0118, Fo Guang Dictionary, p. 2724.

Original Canonical Sources of the Shurangama Mantra

According to the Buddhist Tripitaka of Chinese and Tibetan versions, we find the Shurangama Mantra and its Sutra found as: : The Da foding rulai fangguang Xidaduobodaluo tuoluoni; Skt. Sarvatathāgataoṣṇīṣaśitātapatrā-nāmāparājitā-mahāpratyangirā-mahāvidyārājñī-nāma-dhāraṇī; Tibetan ['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs; A dhāraṇī for avoiding disasters, evil spirits, etc. There are five Chinese translations: ]] 1 fasc. Taisho T 944b.19.102-105) Great Dhāraṇi of the Great Buddha-Corona 大佛頂大陀羅尼, tr. unknown.

In the esoteric Sūrangama Sūtra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (T 945), tr. Paramiti 般刺蜜帝.

1 fasc. (T 944a.19.100-102) Dhāraṇī of the Light-Emitting Śitātapatra, Great Corona (Ushnisha) of All Tathāgatas 大佛頂如來放光悉怛多鉢怛陀羅尼, tr. Amoghavajra 不空.

1 fasc. (T 976.19.401-404) Dhāraṇī of the Great White Parasol Buddha-Corona 佛頂大白傘蓋陀羅尼經, translated from a separate Tibetan version [To.590/985, P.202/610] ['phags pa] De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo) by Zhwa lu pa 沙羅巴.

1 fasc. (T 977.19.404-407) Dhāraṇī of the Great White Parasol 大白傘蓋總持陀羅尼經, tr. Zhenzhi 眞智.

For an English translation from Khotanese, see Hoernle (1911). [To.591, P.203; To.592/986, P.204/611; To.593, P.205] BGBT4/96-100. [cmuller - Charles Muller; source(s): YBh-Ind]

Within the Shurangama Sutra's contents, the Siddham Sanskrit incantation (variously referred to as dharani or mantra) contained therein, known in Chinese as the “Lengyan Zhou” (楞嚴咒, “Shurangama Mantra”), is well-known and popularly chanted in East Asian Buddhism.

In Sanskrit, the dharani is known as the “Sitātapatroṣṇīṣa-dhāraṇī” (Chinese: 大白傘蓋陀羅尼; see nos. 944a/b, 976 and 977 in the Taisho Tripitaka). This is sometimes simplified in English to “White Canopy” “White Parasol” Dharani or more commonly in the Vajrayana tradition the Tibetan “Dug kar” is rendered into English as White Umbrella Deity Mantra. The dharani is not only extant in the Chinese text, but also in Sanskrit and Tibetan versions as well.

Introduction to the Shurangama Mantra

The Shurangama Mantra spoken by the Buddha Shakyamuni in the Shurangama Sutra.

In the Shurangama Sutra, regarding the Great White Canopy Sheetatapatra line of the Shurangama Mantra, Shakyamuni Buddha states:

Shurangama Sutra, Volume 6, 2002: p. 67 http://www.bttsonline.org/product.aspx?pid=165.

The Shurangama Mantra, the longest in the Buddhist canon (Tripitaka), contains 5 major Section and 554 lines of Siddham Sanskrit of somewhat disparate topics, though with some overarching themes:

  • The devotional Bhakti section.
  • The Manjushri section (section 5) containing a large section on Ayurvedic Medicine Sanskrit medical terms for diseases and the seed syllable bija mantra secret words to prevent or diminish the effects of these ailments.

Source: http://www.uwest.edu/sanskritcanon/dp/index.php?q=node/108

The History of the Shurangama Mantra Transmission and Translations

In 168-179 A.D. Buddhist Monk Bhikshu Shramana Lokasema arrives in China and translates into Chinese the Surangama Sutra.

Source: Dukes, Terence, “The Bodhisattva warriors: the origin, inner philosophy, history and symbolism of the Buddhist martial art within India and China” / by Shifu Nagaboshi Tomio (Terence Dukes), York Beach, ME, Samuel Weiser, 1994, p. 366. ISBN 0-87728-785-6. The currently popular version of the [[Shurangama Sutra and Mantra were translated and transliterated from Sanskrit to Chinese Hanzi during the Tang Dynasty by Bhikshiu Paramiti from Central India and reviewed by Shramana Meghashikara from Udyana, after Empress Wu Tsai Tian retired, in the first year of the Shen Lung Dynasty Reign period.

Shurangama Sutra, Volume I, Ukiah, California: Buddhist Text Translation Society and Dharma Realm Buddhist Association, 2009: p. 70

The Actual [[Siddham]] Words Shurangama Mantra

The Shurangama Mantra is available in two versions, Siddham Romanized Sanskrit and Devanagari Romanized Sanskrit.

The classical outline for the Shurangama Sutra was compiled by Dharma Master Yuan Ying (Shurangama Sutra, Volume I, page xii) and categorizes the various parts of the Sutra text consisting of over 2,700 paragraphs to 1,676 entries.

According to the Yuan Ying outline: K3 The five sections of the spiritual mantra.

Shurangama Mantra Siddham Sanskrit version in entirety from the actual Shurangama Sutra:

Mantra Section 1 - Bakti Devotion to the Buddhas and Dharma Protectors

Key Mantra Introductory Lines - Taking Refuge - Namo Ratna Trayaya: Buddha, Dharma, Sangha

1. na mwo sa dan two (I, who is merely labeled, take refuge in the Three Jewels – Namo Statha),

“Returning our lives, bowing in reverence, is the meaning of Na mwo. All three karmas made pure is Sa Dan Two. Affliction and Bodhi appear only from the mind. Confused, one is a common person, enlightened, one is a Buddha.”

(Source of the these 4 line verses for each line of the Mantra is the Venerable Tripitaka Master Bhikshu Shramana Hsuan Hua of the City of Ten Thousand Buddhas, Vajra Bodhi Sea – A Journal of Orthodox Buddhism - hereafter referred to as simply VBS (see References), November 1981 Issue)

2. su chye dwo ye (sugataya, “Not coming, not going, the illusion of flowers in a mirror. Neither emptiness, nor form, the obliqueness of moonlight in water. Apart from dust, cut off from marks, where does one dwell? Adding a head on top of a head is to be like Yajnadatta <ref>

</ref>.” (Hua - VBS 12-1981)

3. e la he di (Arhat - ārhate र्हते), “Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts.” (Hsuan Hua - VBS 1-1982)

4. san myau san pu two sye (samyaksaṁbuddhāya सम्यक्संबुद्धाय।) (Sammasambuddha|samyaksambodhi - Buddha Jewel - सम्यक्संबुद्ध), “Treasury of Brightness in empty space and the Dharma Realm, Greatly Wise Honored One in ten directions and three periods, To the true nature I now return my life in refuge, To proper knowledge and enlightenment in the wonderful Dharma Hall.” (Hua - VBS 2-1982)

5. na mwo sa dan two, “Believing the Holy Teaching and the doubly-perfected Honored One, Giving inside and out is to emulate the One Capable of Humaneness. Attached to nothing is comfort and ease. In liberation of knowledge and views, there is no self (anatman) or others (na sattva, na jiva, na pudgala - See Diamond Sutra).” (Hua - VBS 3-1982)

6. fwo two jyu jr shai ni shan (Take refuge in the Dharma Jewel),

“A thousand million fine marks adorn his body. Great Summit of the Buddha's Crown in secret magical writings. If one receives and upholds them with diligent vigor, In taking refuge with the Dharma Jewel, every day is new.” (Hua - VBS 4-1982)

7. na mwo sa pe,

“Paying reverence to all Mahasattvas, In the pure field of blessings grow Bodhi sprouts. Nurture and water them, be constantly vigorous. With merit and fruition full, you join the Dragon Flower.” (Hua - VBS 5-1983)

8. bwo two bwo di,

“Greatly penetrating, greatly enlightened is the Great Hero. Teacher of people and gods, he is replete with blessings and wisdom. As a cause, cultivate the Six Perfections to paramita. In the fruition, fulfill a myriad practices in wonderful enlightenment thus.” (Hua - VBS 6-1983)

9. sa dwo pi bi,

“Above, seeking the Buddha path to wisdom. Below, transforming beings with compassion by being of the same substance. Well regulate and subdue body, mouth, and mind. Broadly explain the supreme discourses on greed, anger, and stupidity.” (Hua - VBS 7-1983)

Take Refuge in the [[Infinite]] [[Arya]] [[Bodhisattva]] [[Sangha]] and Their [[Guru]]s the [[Buddhas]] and the [[Mahasattva]]s

10. na mwo sa dwo nan (namaḥ saptānāṁ नमः सप्तानां ),

“Great courageous one with a great mind for the Way, Is like a lotus flower that is not defiled by the dust. In six periods of the day and night, he is ever watchful and alert, Constantly smelting real gold right within the fire.” (Hua - VBS 8-1982)

11. san myau san pu two,

12. jyu jr nan,

“All Buddhas in the ten directions and the three periods of time Renounce their lives for the Dharma and amass merit and virtue. For many kalpas they themselves practiced the Bodhisattva Way, Feeding the tiger, rescuing the eagle, in pursuit of Dharma.” (Hua - VBS 9-1982)

Take Refuge in Seven Buddhas of Antiquity and all all of the Billions of Billions of Leaders of Bodhisattvas (the Buddhas) 1. Om Namo Vipashin Buddha of Antiquity; 2. Om Namo Shikhin Buddha; 3. Om Namo Vishvabhu Buddha; 4. Om Namo Krakucchanda Buddha; 5. Om Namo Kanakamuni Buddha; 6. Om Namo Kashyapa Buddha; 7. Om Namo Original Teacher, Shakyamuni Buddha;

(Source: The Repentance-Dharma of Medicine Master Buddha - Bhaisajya-guru-vaidurya-prabh Masa, Buddhist Text Translation Society - BTTS, 1991)

Take Refuge in the [[Shravaka]] Sangha of Arya Arhats

13. swo she la pe jya, 14. seng chye nan,

15. na mwo lu ji e lwo han dwo nan,

16. na mwo su lu dwo bwo nwo nan (namaḥ strota-āpannānām| नमः स्त्रोत-आपन्नानाम्।),

17. na mwo swo jye li two chye mi nan,

18. na mwo lu ji san myau chye dwo nan,

The God(s) and Goddess(es) Section - [[Hindu]] and [[Abrahamic]]

19. san myau chye be la, 20. di bwo dwo nwo nan,

21. na mwo ti pe li shai nan,

22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo

nu, 26. jya la he, 27. swo he swo la mwo two nan,

28. na mwo ba la he mwo ni (Brahma Gods),

29. na mwo Indra|yin two la ye (Indra इन्द्र or इंद्र or %C5%9Aakra Indra Deva - Lord of the Trayastrimsha - Lord God Abrahamic religions), Master Hsuan Hua|Hua explains,

(Hua - VBS 4-1984)<ref>http://cttbusa.org/vbs/cttbvbs.asp</ref>

30. na mwo pe chye pe di, 31. lu two la ye ([[Shiva as Rudra, 32. wu bwo be di ([[Consort Yab-Yum of Shiva, 33. swo syi ye ye,

34. na mwo pe chye pe di, 35. nwo la ye (Forms_of_Vishnu|Vishnu as Narayana), 36. na ye, 37. pan je mwo he san mwo two la,

Tantric Deities Section

38. na mwo syi jye li dwo ye,

39. na mwo pe chye pe di, 40. mwo he jya la ye,

41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye, 44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na,

48. na mwo syi jye li dwo ye,

Five Buddha Families Section

Five Buddha Families Section 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye

51. na mwo be tou mwo jyu la ye,

52. na mwo ba she la jyu la ye,

53. na mwo mwo ni jyu la ye,

54. na mwo chye she jyu la ye,

</ref> http://www.berzinarchives.com/web/en/archives/practice_material/vows/general_tantra/common_bonding_pledges_buddha_families.html Common Bonding Practices for the Five Dhyana Buddha-Families</ref>

The Devanagari Sanskrit version is more extensive listing: 49. namo bhagavate 50. tathāgata-kulasya| 51. namo bhagavate 51. padma-kulasya| 52. namo bhagavate 52. vajra-kulasya| 53. namo bhagavate 53. maṇi-kulasya| 54. namo bhagavate 54. gaja-kulasya| 51. namo bhagavate 51. karma-kulasya| 51. namo bhagavate 51. ratna-kulasya| 51. namo bhagavate 51. kumāra-kulasya| 51. namo bhagavate 51. nāga-kulasya| 51. namo bhagavate 51. rāga-kulasya|

नमो भगवते तथागतकुलस्य। नमो भगवते पद्मकुलस्य। नमो भगवते वज्रकुलस्य। नमो भगवते मणिकुलस्य। नमो भगवते गजकुलस्य। नमो भगवते कर्मकुलस्य। नमो भगवते रत्नकुलस्य। नमो भगवते कुमारकुलस्य। नमो भगवते नागकुलस्य। नमो भगवते रागकुलस्य।

Devotion to Individual Buddhas

55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye,

60. na mwo pe chye pe di, 61. na mwo e mi dwo pe ye (अमिताभ Amitābha), 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye,

65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san myau san pu two ye,

70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye,

75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye,

81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye,

86. na mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye,

F. Heart Mantras of Five Divisions - Dispelling Disasters Section

This is the “True Buddha (Dharmakaya at the Crown (Ushnisha) Shurangama Dharma. 91. di pyau,

92. na mwo sa jye li dwo,

93. yi tan pe chye pe dwo,

94. sa dan two chye du shai ni shan,

95. sa dan dwo bwo da lan,

96. na mwo e pe la shr dan,

97. bwo la di,

98. yang chi la,

99. sa la pe,

100. bwo dwo jye la he,

101. ni jye la he,

102. jye jya la he ni,

103. ba la bi di ye,

[[Five Dhyani Buddhas]] Heart Mantras for Protecting Against [[Curse]]s and [[Voodoo]] or [[Black Magic]]

104. chr two ni (Central Vairochana - Avalokiteshvara As-you-will Heart Mantra),

105. e jya la (West - Amitabha Great Compassion Heart Mantra),

106. mi li ju (East Bhaisajyaguru - Vajra Heart Mantra),

107. bwo li dan la ye (South - Wonderful Jewel Heart Mantra),

108. ning jye li (Buddha of North Amoghasiddhi - Great Wheel Heart Mantra),

109. sa la pe (ends wars, prevents fighting),

This is the end of the Dispelling Disaster Section which began on line 92 and ends on line 109.

110. pan two nwo, 111. mu cha ni, 112. sa la pe, 113. tu shai jya,

114. tu syi fa (dispels bad [sleep, insomnia and nightmares),

115. bwo na ni 116. fa la ni (develops one's wisdom prajna realizations),


117. je du la, 118. shr di nan,

G. Divine Spirits Who Exhort and Gather-in Section

119. jye la he, 120. swo he sa la rau she, 121. pi dwo beng swo na

jye li, 122. e shai ja bing she di nan, 123. na cha cha dan la rau she,

124. bwo la sa two na jye li, 125. e shai ja nan, 126. mwo he jye la he rau she, 127. pi dwo beng sa na jye li, 128. sa pe she du lu, 129. ni pe la rau she, 130. hu lan tu syi fa, 131. nan je na she ni, 132. pi sha she, 133. syi dan la, 134. e ji ni, 135. wu two jya la rau she, 136. e bwo la shr dwo jyu la,

H. Sages of the Seven Elements Section

Perfect Penetration Sages reveal 7 elements, 7 cognitive organs, 7 sense objects

137. mwo he bwo la jan chr, 138. mwo he dye dwo,

139. mwo he di she, 140. mwo he shwei dwo she pe la, 141. mwo he ba la pan two la, 142. pe syi ni,

143. e li ye dwo la,

144. pi li jyu jr, 145. shr pe pi she ye,

146. ba she la mwo li di,

I. Five Divisions' Dharma Generals Section

147. pi she lu dwo, 148. bwo teng wang jya, 149. ba she la jr he nwo e je, 150. mwo la jr pe, 151. bwo la jr dwo, 152. ba she la shan chr, 153. pi she la je,

154. shan dwo she, 155. pi ti pe, 156. bu shr dwo, 157. su mwo lu bwo,

J. Divine Clusters in Three Palaces Section

158. mwo he shwei dwo, 159. e li ye dwo la,

160. mwo he pe la e bwo la,

K. Boundary Spirits of Five Platforms Sections

161. ba she la shang jye la jr pe,

162. ba she la jyu mwo li,

163. jyu lan two li,

164. ba she la he sa dwo je, 165. pi di ye, 166. chyan je nwo,

167. mwo li jya, 168. ku su mu, 169. pe jye la dwo nwo, 170. pi lu je na, 171. jyu li ye, 172. ye la tu, 173. shai ni shan, 174. pi je lan pe mwo ni je, 175. ba she la jya na jya bwo la pe, 176. lu she na, 177. ba she la dwun jr je, 178. shwei dwo je, 179. jya mwo la, 180. cha che shr,

181. bwo la pe, 182. yi di yi di, 183. mu two la, 184. jye na,

L. Ten (Directions) Buddhas Seal and Certify Section

185. swo pi la chan, 186. jywe fan du,

187. yin tu na mwo mwo sye.

Mantra Division 2. [[Bhagavan|Honored]] [[Shakya]]'s Responses and Transformations Assembly

A. Response and Transformations in the Five Divisions Section

188. wu syin (Startling every creature into awakening),

189. li shai jye na (Commanding the multitudes in each division),

190. bwo la she syi dwo (We celestial immortals (rishis) now pay our respects to the),

191. sa dan two, 192. chye du shai ni shan (Thus Come One's Great Buddha Crown Mantra - The White Umbrella - Cool Canopy),

B. Manifestations to Certify the [[Triple Jewel]] Section

193. hu syin du lu yung bija mantras - Three bodies of Buddhas and all Dharma come from this these seed syllables.

194. jan pe na, 195. hu syin du lu yung, 196. syi dan pe na, 197. hu syin du lu yung, 198. bwo la shai di ye, 199. san bwo cha, 200. na jye la, 201. hu syin du lu yung,

C. Transformations of Two Spirit Kings Section

202. sa pe yau cha,

203. he la cha swo, 204. jye la he rau she, 205. pi teng beng sa na jye la, 206. hu syin du lu yung,

D. Traces Reveal Vajra Generals Section

207. je du la, 208. shr di nan, 209. jye la he, 210. swo he sa la nan, 211. pi teng beng sa na la, 212. hu syin du lu yung,

E. Protection of the Buddha's Summit Dharma Section

213. la cha, 214. pe chye fan,

215. sa dan two, 216. chye du shai ni shan (Returning our lives to the clear light at the Great Buddha's Crown),

F. Powerful Support for the Triple Jewel Section

217. bwo la dyan, 218. she ji li (We now make obeisance and prostrations),

G. Far-reaching Protection Beneath the Platform Section

219. mwo he swo he sa la (Thousand-armed mighty spirit), 220. bwo shu swo he sa la (Thousand-headed mighty spirit),

221. shr li sha (Hundred thousand-eyed mighty spirit), 222. jyu jr swo he sa ni,

223. di li e bi ti shr pe li dwo (Bowing to the Great Wheel Vajra spirit), 224. ja ja ying jya, 225. mwo he ba she lu two la,

226. di li pu pe na (Bowing to the Buddhas of the three periods of time…), 227. man cha la (who set up this platform.),

H. Seal Mandating Perfect Success Section

228. wu syin (Once again commanding the multitudes of…), 229. swo syi di (all divisions of spirits to always protect,…), 230. bwo pe du (accompany, and accord with this mantra.),

231. mwo mwo,

232. yin tu na mwo mwo sye.

Mantra Division 3

Dispelling Fears (Pe Ye - Bhaya) Section

233. la she pe ye, 234. ju la be ye, 235. e chi ni pe ye, 236. wu two jya pe ye, 237. pi sha pe ye, 238. she sa dwo la pe ye, 239. pe la jau jye la pe ye, 240. tu shai cha pe ye, 241. e she ni pe ye, 242. e jya la, 243. mi li ju pe ye, 244. two la ni bu mi jyan, 245. bwo chye bwo two pe ye, 246. wu la jya pe dwo pe ye, 247. la she tan cha pe ye,

248. nwo chye pe ye (nāga bhayāt नाग भयात्,)

(Hsuan Hua - VBS 8-2002)

249. pi tyau dan pe ye, 250. su bwo la na pe ye,

Preventing Possession (Jye la he - Grāha - Grasping) Section

251. yau cha jye la he, 252. la cha sz jye la he, 253. bi li dwo jye la he, 254. pi she je jye la he, 255. bu dwo jye la he, 256. jyou pan cha jye la he, 257. bu dan na jye la he, 258. jya ja bu dan na jye la he, 259. syi chyan du jye la he, 260. e bwo syi mwo la jye la he, 261. wu tan mwo two jye la he, 262. che ye jye la he, 263. syi li pe di jye la he,

Preventing Possession (He li nan - hāriṇyāḥ) Section

264. she dwo he li nan, 265. jye pe he li nan, 266. lu di la he li nan, 267. mang swo he li nan, 268. mi two he li nan, 269. mwo she he li nan, 270. she dwo he li nyu, 271. shr bi dwo he li nan, 272. pi dwo he li nan, 273. pe dwo he li nan, 274. e shu je he li nyu, 275. jr dwo he li nyu, 276. di shan sa pi shan, 277. sa pe jye la he nan,

Propitiating Dharma Protectors (He li nan - Dharmapala) Section

Propitiation of Tantric Dharmapalas (Tibetan chos-kyong) and wrathful deities.

278. pi two ye she, 279. chen two ye mi, 280. ji la ye mi,

281. bwo li ba la je jya, 282. chi li dan, 283. pi two ye she, 284. chen two ye mi, 285. ji la ye mi,

286. cha yan ni, 287. chi li dan, 288. pi two ye she, 289. chen two ye mi, 290. ji la ye mi,

291. mwo he bwo su bwo dan ye, 292. lu two la (For the Lu two la God Rudra Shiva, see lines 31, 225, 292), 293. chi li dan, 294. pi two ye she, 295. chen two ye mi, 296. ji la ye mi,

297. nwo la ye na, 298. chi li dan, 299. pi two ye she, 300. chen two ye mi, 301. ji la ye mi,

302. dan two chye lu cha syi, 303. chi li dan, 304. pi two ye she, 305. chen two ye mi, 306. ji la ye mi,

307. mwo he jya la, Mahakala (Tib. Nagpo Chenpo) (mahākāla kṛtāṁ vidyāṁ chindayāmyasinā kīlayāmi vajreṇa| महाकाल कृतां विद्यां छिन्दयाम्यसिना कीलयामि वज्रेण। - 黑天 <ref> http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?9e.xml+id%28%27b9ed1-5929%27%29</ref>)

(Source: The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 60)

308. mwo dan li chye na, 309. chi li dan, 310. pi two ye she, 311. chen two ye mi, 312. ji la ye mi,

313. jya bwo li jya, 314. chi li dan, 315. pi two ye she, 316. chen two ye mi, 317. ji la ye mi,

kāpāli kṛtāṁ vidyāṁ chindayāmyasinā kīlayāmi vajreṇa| कापालि कृतां विद्यां छिन्दयाम्यसिना कीलयामि वज्रेण।

(The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 65)

There is a connection here with Bhairava (Manjushri as Vajrabhairava Bhairava (Sanskrit:

, “Terrible” or “Frightful” <ref>For

as one of the eight forms of Shiva, and translation of the adjectival form as “terrible” or “frightful” see: Apte, p. 727, left column.</ref>), sometimes known as Bhairo or Bhairon or Bhairadya, is the fierce manifestation of Shiva associated with annihilation.

Yidams Buddhist tantras


318. she ye jye la, 319. mwo du jye la, 320. sa pe la two swo da na, 321. chi li dan, 322. pi two ye she, 323. chen two ye mi, 324. ji la ye mi,

325. je du la, 326. pe chi ni, 327. chi li dan, 328. pi two ye she, 329. chen two ye mi, 330. ji la ye mi,

331. pi li yang chi li jr, 332. nan two ji sha la,

333. chye na bwo di (gaṇapati- गणपति-),

  • : The {{IAST|Gaṇa}}s (Devanagari:

    ) are attendants of Shiva (see line) and live in Kailash. They are often referred to as the Boothaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title


    , “lord of the

    ”.<ref>Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna L. Dallapiccola</ref>

(The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 65)

Shurangama Sutra:

Vināyaka 頻那夜迦 Gaṇapati ://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?4f.xml+id%28%27b4fc4-90a3-9262-5e95%27%29|俄那鉢底]

334. swo syi ye, 335. chi li dan, 336. pi two ye she, 337. chen two ye mi, 338. ji la ye mi, 339. na jye na she la pe na, 340. chi li dan, 341. pi two ye she, 342. chen two ye mi, 343. ji la ye mi, 344. e lwo han, 345. chi li dan, 346. pi two ye she, 347. chen two ye mi, 348. ji la ye mi, 349. pi dwo la chye, 350. chi li dan, 351. pi two ye she, 352. chen two ye mi, 353. ji la ye mi, 354. ba she la bwo ni, 355. jyu syi ye jyu syi ye, 356. jya di bwo di, 357. chi li dan, 358. pi two ye she, 359. chen two ye mi, 360. ji la ye mi, 361. la cha wang, 362. pe chye fan, 363. yin tu na mwo mwo sye

Mantra Division 4 - Vajra Treasury [[Exhortation|Exhorting]] and Gathering in Assembly

Vajra Treasury is Vajragharbha or Vajra Gharbha (Treasury, or Matrix or Womb

A. Heart Mantra Leaders Section

364. pe chye fan, 366. sa dan dwo bwo da la,

367. na mwo tswei du di (namostu te = Namaste),

sarva-pratyamitrā-hitaiṣiṇo vā tathāgatoṣṇīṣa- 365. sitāta-patre 365. namostu te| सर्व-प्रत्यमित्रा-हितैषिणो वा तथागतोष्णी- 365. षसितात-पत्रे 365. नमोस्तु ते।

sarva-buddha-namaskṛte| सर्व-बुद्ध-नमस्कृते।

367. asitānalārka- 368. prabhā- 369. sphuṭa- 367. vikasita-sitāta-patre| असितानलार्क - प्रभा - स्फुट - विकसि-तसितात-पत्रे।

om jvala 2 dhaka 2 khāda 2 dara 2 vidara 2 chinda 2 bhinda 2 hūṁ hūṁ phaṭ 2 svāhā| ॐ ज्वल २ धक २ खाद २ दर २ विदर २ छिन्द २ भिन्द २ हूं हूं फट् २ स्वाहा।

368. e syi dwo na la la jya, 369. bwo la pe syi pu ja, 370. pi jya sa dan dwo be di li, 371. shr fwo la shr fwo la, 372. two la two la,

373. pin two la pin two la, 374. chen two chen two,

375. hu syin hu syin,

376. pan ja pan ja pan ja pan ja pan ja,

377. swo he,

B. Opening out the Five Divisions Section

378. syi syi pan, 379. e mu jye ye pan, 380. e bwo la ti he dwo pan, 381. pe la bwo la two pan, 382. e su la, 383. pi two la, 384. bwo jya pan,

C. Eight Divisions Penetrated and Subdued Section

385. sa pe ti pi bi pan (Subduing the multitudes of celestial spirits),

386. sa pe na chye bi pan (Subduing the multitudes of poisonous dragons or nagas),

387. sa pe yau cha bi pan (Subduing the multitudes of vicious ghosts and spirits - called yakshas),

388. sa pe chyan ta pe bi pan (Subduing all the music spirits),

389. sa pe bu dan na bi pan (All the ghosts come to praise and bow),

390. jya ja bu dan na bi pan (All the ghosts and uncanny beings respectfully return to the Triple Gem),

391. sa pe tu lang jr di bi pan (Subduing all demons),

392. sa pe tu sz bi li (Subduing all evil),

393. chi shai di bi pan,

394. sa pe shr pe li bi pan (Dispels desolate darkness),

395. sa pe e bwo syi mwo li bi pan (Breaks up all karma that causes resentment),

396. sa pe che la pe na bi pan (Dispels calamities and danger),

397. sa pe di di ji bi pan (Breaks up all resentment and harming),

398. sa pe dan mwo two ji bi pan (Dispels all life-threatening situations),

399. sa pe pi two ye (Breaks up all poisonous qi or toxic prana),

400. la shr je li bi pan,


D. Vajra Kings Protect the Dharma

401. she ye jye la (Resolves all serious difficulties),

402. mwo du jye la (Cures intermittent fevers),

403. sa pe la two swo two ji bi pan, 404. pi di ye, 405. je li bi pan,

406. je du la (Subdues externalist ways - defeats the Tirthikas) - sarva-tīrthake-bhyaḥ phaṭ| सर्व-तीर्थके-भ्यः फट्।


407. fu chi ni bi pan,

408. ba she la (Releases all evil poisons),

409. jyu mwo li,

410. pi two ye,

411. la shr bi pan,

412. mwo he bwo la ding yang yi (Quells dangers and difficulties),

413. chi li bi pan,

414. ba she la shang jye la ye (Quells those of evil ways)

415. bwo la jang chi la she ye pan

416. mwo he jya la ye

417. mwo he mwo dan li jya na

418. na mwo swo jye li dwo ye pan

E. Divine Spirits Respectfully Practice Section

420. bi shai na bei ye pan (Subdues all vicious teachers)

421. bwo la he mwo ni ye pan (Quells all vicious mantra-kings)

422. e chi ni ye pan (agni - Subdues celestial gods of fire)

423. mwo he jye li ye pan (Subdues female spirits of the big dark heaven)

424. jye la tan chr ye pan (Multitudes of black-faced spirits and lovely females or dakinis)

425. mye dan li ye pan (Multitudes of Shakra-Indra) 426. lau dan li ye pan (Wrathful spirit kings) 427. je wen cha ye pan (Huge spirits that devour people)

428. jye lwo la dan li ye pan (Huge spirits that drink mountains)

429. jya bwo li ye pan (Huge spirits that eat light)

430. e di mu jr dwo 431. jya shr mwo she nwo 432. pe sz ni ye pan

F. Tying Up, Returning, Fulfilling Vows Section

433. yan ji jr (Smashing all the evil ghosts and spirits)

434. sa two pe sye

435. mwo mwo yin tu na mwo mwo sye

Mantra Division 5 - The Manjushri ([[Vajrabhairava]] [[Yamantaka]] [[Yidam]]) and Vajrapani Division -- Ayurvedic Medicine Disease Prevention

See the Manjushri Nama Samgiti where Manjushri reveals that he is Ksitigarbha and Samantabhadra and the Lord of Healing. This is the disease healing and prevention section of the Mantra.


) is a Mahāyāna Buddhist iṣṭadevatā (tib. yidam) of the Highest Yoga Tantra class in Vajrayana, popular within the Geluk school of Tibetan Buddhism. Yamāntaka is seen as a wrathful manifestation of Mañjuśrī, the Buddha of wisdom (prajna), and in other contexts functions as a dharmapala.

Yamāntaka is a Sanskrit name that can be broken down into two primary elements: Yama, the name of the god of death; and antaka, or “terminator”. Thus, Yamāntaka's name literally means “the terminator of death”.

Yamāntaka is a Sanskrit name that can be broken down into two primary elements: Yama, the name of the god of death; and antaka, or “terminator”. Thus, Yamāntaka's name literally means “the terminator of death”.

Within Buddhism, “terminating death” is actually a quality of all Buddhas as they have stopped the cycle of rebirth samsara. In this context, Yamantaka represents the goal of the Mahayana practitioner's journey to enlightenment, or the journey itself: in awakening, one adopts the practice of Yamāntaka – the practice of terminating death.

“Yamantaka” or “Shri Bhagavan Yamantaka” (Glorious Lord Making an End of Yama*) is another name for [Shri] Vajra[maha]bhairava, who is the highest emanation of Bodhisattva Manjushri. Bodhisattva Manjushri, Shri Vajrabhairava and Shri Bhagavan Yamantaka together represent the [Buddha]dharmakaya (Body of [Enlightened] Doctrine) which is also called Vajradhara (Holder of the Thunderbolt) because it holds to the pledge of the thunderbolt (vajrasamaya) which is the pledge to carry out the action of the Buddha.

tu shai ja jr dwo e mwo dan li jr dwo wu she he la chye pe he la lu di la he la pe swo he la mwo she he la she dwo he la shr bi dwo he la ba lyau ye he la chyan two he la bu shr bwo he la pwo la he la pe sye he la be bwo jr dwo tu shai ja jr dwo lau two la jr dwo yau cha jye la he la cha swo jye la he bi li dwo jye la he pi she je jye la he bu dwo jye la he jyou pan cha jye la he syi chyan two jye la he wu dan mwo two jye la he che ye jye la he e bwo sa mwo la jye la he jai chywe ge cha chi ni jye la he li fwo di jye la he she mi jya jye la he she jyu ni jye la he mu two la na di jya jye la he e lan pe jye la he chyan du bwo ni jye la he shr fwo la yin jya syi jya jywe di yau jya dan li di yau jya je tu two jya ni ti shr fa la bi shan mwo shr fa la bwo di jya bi di jya shr li shai mi jya swo ni bwo di jya sa pe shr fa la shr lu ji di mwo two pi da lu jr chyan e chi lu chyan mu chywe lu chyan jye li tu lu chyan

Ayurvedic Medicine Pain Prevention and Relief Section of the Mantra

Shu lan (śūlaṁ) means pain.

488. jya la he (gala-grahaṁ)

489. jye lan jye na shu lan (karṇa-śūlaṁ)

490. dan dwo shu lan danta-śūlam

491. chi li ye shu lan (uraḥ-śūlaṁ and hṛdaya-śūlaṁ)

492. mwo mwo shu lan (marma-śūlaṁ)

493. ba li shr pe shu lan

494. bi li shai ja shu lan

495. wu two la shu lan

496. jye jr shu lan

ba syi di shu lan

wu lu shu lan

chang chye shu lan

he syi dwo shu lan

ba two shu lan

swo fan ang chye

bwo la jang chye shu lan

Ayurvedic Medicine Disease Prevention and Relief Section of the Mantra

bu dwo bi dwo cha

cha chi ni

shr pe la

two tu lu jya

jyan du lu ji jr

pe lu dwo pi sa bwo lu

he ling chye

shu sha dan la

swo na jye la

pi sha yu jya

e chi ni

wu two jya

mwo la pi la

jyan dwo la

e jya la

mi li du

da lyan bu jya

di li la ja

bi li shai jr jya

sa pe na jyu la

sz yin chye bi

jye la li yau cha

dan la chu

mwo la shr

fei di shan

swo pi shan

White Umbrella Deity wrathful form of Avalokiteshvara Chenrezig Dug-kar

Great White Canopy (White Umbrella Goddess form of Avalokiteshvara) syi dan dwo bwo da la

Ushnisha Shitatapatra (Thousand Armed Goddess of the Great White Umbrella): Short Mantra: OM SARVA TATHAGATA USHNISHA SHITATA PATRI HUM PHAT

“His Sacred White Canopy protects us!” (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 198)

Jeweled Parasol Flower Canopy “San dan dwo means ‘jeweled parasol.' Bwo da lan means ‘flowered canopy.' These parasols and canopies cover and protect the ten thousand things, so they all attain fulfillment and take their places in the scheme of things.” (Hua - VBS 1-1990)

“There are jeweled parasols and flowered canopies of Vairochana Buddha. The Heart of All Mantras subdues the demon-hordes. Covered with ten thousand virtues, one obtains independence, As, nurturing those with potentials, the Mahayana is proclaimed.” (Hua - VBS 1-1990)

Regarding the Great White Canopy Sheetatapatra line of the Shurangama Mantra, Shakyamuni Buddha states: “If there are people who cannot put an end to their habits from the past, you should teach them to single-mindedly recite my ‘light atop the Buddha’s summit’ unsurpassed spiritual mantra, mwo he sa dan dwo bwo da la.” Shurangama Sutra, Volume 6, 2003: p. 67 www.BTTSonline.org,

(For San dan dwo Bwo da lan, Sa dan dwo Be di li, Sa dan dwo Bwo da la, Syi dan dwo Bwo da la [Sitatapatram), see lines 95, 365, 370, 531)

(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)

Ushna is heat and light - like “shine” - see line 533.

Great White Canopy Goddess' Long Mantra:


Om Namo “Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices”


mwo he ba she lu shai ni shan

mwo he bwo lai jang chi lan ye bwo tu two she yu she nwo byan da li na pi two ye

pan tan jya lu mi di shu

pan tan jya lu mi

bwo la pi two pan tan jya lu mi

Heart of the Shurangama Mantra for Chanting 108x Before Bed

dwo jr two


e na li (x-axis protection longitude) pi she ti (y-axis protection latitude)

pi la ba she la

two li

pan two pan two ni

ba she la bang ni pan Vajrapani

Five Buddhas Bija Mantra hu syin du lu yung pan

swo pe he.

Source of the Mantra in the Shurangama Sutra, BTTS, 2002, pp. 97-114

J2 He speaks of the benefits of the mantra. K1 The important tool of all Buddhas. L1 He explains the entire name.

Shakyamuni Buddha explains the key points of the Mantra in the Shurangama Sutra:

Ananda, this cluster of light atop the crown of the Buddha’s head, the secret gatha, Syi Dan Dwo Bwo Da La, with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions. Because the Thus Come Ones of the ten directions use this mantra-heart, they realize unsurpassed, proper, and all-pervading knowledge and enlightenment.

Venerable Tripitaka Master Hsuan Hua of the City of 10000 Buddhas says in his Volume 6, 2002, pp. 115-116 of his Shurangama Sutra Commentary first lectured in 1968:

“Ananda, this cluster of light atop the crown of the Buddha’s head, the Secret Gatha, Syi Dan Dwo Bwo Da La, is again, the Great White Canopy, which can cover over the entire system of three thousand great thousand worlds to protect all the living beings in it. “Gatha” is a Sanskrit term which means “repetitive verses.” The Mantra is secret, and since some of its lines are repeated, it is referred to as the “secret gatha.” These “divisions and phrases” which comprise the Mantra are extremely rare and miraculous.

In the Shurangama Sutra the Buddha says of the Shurangama Mantra:

“Ananda, let any living being of any country in the world copy out this mantra in writing on materials native to his region, such as birch bark, pattra, plain paper, or white cotton cloth, and store it in a pouch containing incense. If that person wears the pouch on his body, or if he keeps a copy in his home, then you should know that even if he understands so little that he cannot recite it from memory, he will not be harmed by any poison during his entire life.”

Sources: Buddhist Text Translation Society (://www.BTTSonline.org)

Shurangama Sutra, Volune 6, [[Shurangama Mantra Commentary, Volume I (intro), San Francisco, California: Dharma Realm Buddhist University, 1981, pp. 32-33, pp. 97-101, (ISBN 0917512693); Shurangama Mantra Commentary, Volume III: p. 34;

Story of transmission

According to Master Hsuan Hua, Arya Nalanda Monastery Abbot Bhikshu Nagarjuna Bodhisattva brings it in his Samadhi from the Naga Dragon Realm. Then the Indian translator Bhikshiu Paramiti from India secretly brings the Sutra to China.

Structure and comparison with other works

Based on Sanskrit comparative research by Nalanda Tradition (source: http://www.Shurangama.com) Shramanera Losang Jinpa from the Alex Wayman 1977 Delhi Motilal Banarsidass Publishers book “Yoga of the Guhyasamaja Tantra - The Arcane Lore of Forty Verses” (ISBN 812080872x), the Shurangama Mantra contains all of the major 32 Tantric deities of the Nagarjuna introduced practice of the Guhyasamaja Highest Yoga Tantra Sadhana contained in the Geluk tradition of Tibetan Vajrayana Tantric Buddhism Buddhism. Thus, in many ways one could say the Shurangama Mantra is Highest Yoga Tantra Vajrayana Buddhism buried within the Chinese Chan and Pure Land traditions including references to many Iṣṭha-devatās Avalokiteshvara as Mahakala, Ganapati, Vajrayogini and Heruka Chakrasamvara in the form of Umapati and Rudra. Because of its vastness of deities including Brahma, Indra, Rudraya and his consort Uma, Narayana, Varuna, and Ganesh as Ganapati the Shurangama Mantra acts as a Buddhist bridge to devotional Hinduism.



Siddham Sanskrit Mantra Sources

Sanskrit Source Documents

See also

Further reading

Ven. Hsuan Hua, Cosmic Syllables Save the World (Tian Di Ling Wen Jiu Shi Jie), Buddhist Text Translation Society, 2006, 249 pages.

Master Hsuan Hua|Hua explains,


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