Sitatapatra or Dukkar — the ultimate protective Bodhisattva Goddess, form of Mother Tara — 1000 arms or 2 arms, she is “Aparajita” the Undefeatable One

Don’t let the serene look of peaceful, two armed white Sitatapatra confuse you; Sitatapatra is the ultimate protective form of Mother Tara. She can be as simple as a beautiful white goddess bearing a protective parasol umbrella, or as ferocious as a towering deity with 1,000 heads, 1,000 arms, and countless all-seeing eyes! Regardless of her emanation — 2 arms or 1000 — she always holds her vast protective Parasol, a symbol of impenetrable protection — and a Dharma Wheel in her right hand, to show us that the eightfold path of the Buddha is all the protection anyone would need.

Sitatapatra is also Tara, a form of Sita Tara (White Tara). Among the 21 Taras, in the Nyingma Terma tradition, she is the 19th Tara, Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī).

(For an excerpt with commentary of the Shurangama Sutra, see the bottom of this feature.)

The Two armed form may seem serene, but she’s a ferocious protector (image from the great artisans at Terma Tree>>)

She is a Mahayana Bodhisattva from Sutra, as well as a Vajrayana deity, and is the ultimate protection against any form of danger, obstruction and especially any super normal or supernatural threats.

Video:

Whether she is visualized in her form with 1000 arms and heads, or 2 arms, she is “Aparajita” which means “undefeatable one”. In Tibetan she is called Dugkar or Dukkar.

As a sutra practice — spoken by the Buddha — this powerful protective mantra and practice is suitable for everyone, and is very popular in many traditions of Mahayana Buddhism.

Her Name and Benefits

Her name is Sita, Sanskrit meaning “white” and ātapatrā, or “parasol” (umbrella if you prefer.) Her name literally means White Parasol Bodhisattva (or White Umbrella Deity) — representing her iconic appearance as a protective Bodhisattva.

According to the root Sutra, her practice, and especially her mantra, will protect us from all harm, including supernatural threats, and ensures we will be born in Sukhavati (Dewachen), Amitabha’s Pureland in the West. For this reason her practice is considered a complete practice, due especially to her emphasis on Samadhi (or meditation) as well as the Eightfold Path.

Her Sutra practice is also for “healing illness, dispelling interferences and spirit possession, quelling disasters, and bringing auspiciousness.” according to the late great teacher Lama Thubten Zopa Rinpoche.

Her benefits are summarized in a praise from a Sitatapatra Sadhana (meditative text), which translates in English, more or less, to:

I salute you, exalted one!
Only mother of all Buddhas, past, present, and future,
Your glory pervades the three worlds.
Homage to you, savioress from the evil influence of demons
and planets,
From untimely death and evil dreams,
From the dangers of poison, arms, fire, and water.
The mandala of your being is exceedingly vast.
You have a thousand heads full of innumerable mindstates,
A thousand hands holding flaming attributes.
Queen of all the mandalas of the three worlds . ..
Ever-present in the work of taming evil ones,
I salute you, goddess of magical spells, turning demons into dust!

Root Sutras and Jatakas

In the root Sutra, the vastly profound Śūraṅgama Sūtra, Sitatapatra originates as an emanation from Shakyamuni Buddha’s divine Ushnisha protuberance — born from the profound samadhi of the Buddha himself.

The other root Sutra of Sitatapatra is ārya-tathāgatoṣṇīṣa-sitātapatrāparājita-mahāpratyaṅgirāparama-siddhā-nāma-dhāraṇī — in English, more or less: “The Noble Dhāraṇī of Sitātapatrā Born from the Tathāgata’s Uṣṇīṣa, Great Dispeller of Invincible Might and Supreme Accomplishment.” (No empowerment is required to read this text or to chant this mantra, although transmission from a teacher is always beneficial.)

The symbolism of her origin story is that even the Noble Eightfold Path and the Dharma are of limited value unless it is combined with Samadhi — or meditative absorption. This is why she manifests from Buddha’s head.

In addition to various Sutras, Sitatapatra appears in some of Buddha’s previous life tales, known as Jatakas: The Mahaunmagga Jataka, or the life of Shakyamuni as Prince Mahosadha; and the Mugapakkha Jataka.

Aspects of Mother Tara

The same Sutra, the vast Śūraṅgama Sūtra, elaborates on the deep teachings of Buddha Nature or tathāgatagarbha. Because of this same Buddha Nature, Sitatapatra is also considered an aspect of Mother Tara, the Mother of All the Buddhas — and likewise, Maya, the “physical” mother of the Buddha is considered an aspect of Tara. Sitatapatra, in most lineages, is considered to be the 19th of the 21 Taras inthe 21 Taras Dharani Praise.

19th Tara of the 21

As Tara she is Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī) in the ancient Nyingma Terma tradition. In this Tradition she is a White Tara with a Parosol umbrella on top of a blue lotus over her left shoulder. In the 21 Taras Dharani, which is itself a praise and Dharani spoken by Buddha, the praise for the great 19th White Umbrella Tara is:

Sanskrit:
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani

Which translates as:

Homage! She whom gods and their kings,
And the kinnaras do honor!
Armored in all joyful splendor,
She dispels bad dreams and conflicts!

In the Nyingma tradition, Sitatapatra Tara’s mantra is:

In the Atisha system, where this Tara is visualized with a white vase, her mantra as Tara ajitaranjni (Unconquerable Tara) is:

OM TARE TUTTARE TURE MOCANA SVAHA

Om Tare Tuttare Ture and Svaha are the heart mantra of Tara. The Mocana (sometimes phonetically transliterated as Mochana) Sanskrit: Mocana (मोचन) refers to “liberation.”

Surya Gupta 19th Tara

In the Surya Gupta 21 Taras system, the praise is the same, and her name is translated as Tara Extingisher of All Suffering (Dukha Dahana Tara) and the mantra is slightly different. She is visualized white with two arms, and her mantra is:

Om Tare Tuttare Ture Sarva Dur So Ba Ni Mo Tsa Na Ye Svaha

Chant along with Yoko Dharma as she beautifully chants this mantra from the very ancient Surya Gupta lineage:

For more on the 21 Taras in various lineages, see:

Sitatapatra Sutra Mantras

Her mantra is especially powerful. Sutra mantras require no empowerments, since the empowerment comes directly from Shakyamuni Buddha to us — from the Ushnisha of his Sacred head, into our hearts.

Her simplest mantra, according to the Śūraṅgama Sūtra is simply:

In Sanskrit, transliterated English:

Hum ma ma hum ni svaha

In Devangari:

हूँ मा मा हूँ स्वाहा

In Tibetan:

ཧཱུཾ་མ་མ་ཧཱུཾ་ནི་སྭཱཧཱ།

In Tibetan, transliterated English:

Hung Ma Ma Hung Ni Soha

The medium length shorter mantra is:

OM SARVA TATHAGATA USHNISHA SITATAPATRE HUM PHAT HUM MAMA HUM NI SVAHA

(This is not the only version of the medium length mantra. It varies by lineage. The above version is per FPMT, per Martin Wilson)

Longer Mantras

TADYATHA OM ANALE ANALE
KHASAME KHASAME VAIRE VAIRE
SAUME SAUME SARVA BUDDHA
ADHISHTHANA ADHISHTHITE SVAHA

OM SARVA TATHAGATA USHNISHA
SITATA – PATRE HUM PEH
HUM MAMA HUM NI SVAHA

Near Essence Mantras

The Heart Mantra

Prayers and Practices

This dedication prayer is from one of the sadhana dedications:

The Supreme Crown of all Tathagatas,
Manifest on the clouds in the heavens.
The powerful and liberated White Parasols,
I prostrate to every one of them;
May my practice of the White Parasol,
speedily accumulate the invincible Dharma Light,
Shielding all beings and subjugating all maras;
Together, may we all soar to the Buddha-Lands!

Another summary praise, in another Vajrayana Sadhana translates as:

I salute you, exalted one!
Only mother of all Buddhas, past, present, and future,
Your glory pervades the three worlds.
Homage to you, savioress from the evil influence of demons
and planets,
From untimely death and evil dreams,
From the dangers of poison, arms, fire, and water.
The mandala of your being is exceedingly vast.
You have a thousand heads full of innumerable mindstates,
A thousand hands holding flaming attributes.
Queen of all the mandalas of the three worlds . ..
Ever-present in the work of taming evil ones,
I salute you, goddess of magical spells, turning demons into dust!

Her appearance

Her most common appearance is also her most complex one — in the sense that her 1000-armed form is the most popular meditational visualized form. She also has 1000 eyes in her hands, and 1000 faces with three eyes each — 200 faces in each of the five activity colors white for pacifying, red for power, green for compassionate activities, blue for wrathful activities, yellow auspiciousness and good fortune. Less common — albeit easier to visualize — is her two-armed form holding only the Parasol and Wheel of Dharma — usually (but not always depicted with eyes in her hands and feet and the center of her forehead — revealing her as none other than an aspect of White Tara with seven eyes.)

From the Sadhana (translated to English by FPMT) the “more common” form is visualized as all-encompassing — with faces of each of the activity colors: auspicious yellow, magnetizing red, activating green, wrathful blue, and pacifying white, and hands in every mudra, looking in every direction with a million eyes:

“…Venerable Lady Sitatapatra, with vajra ushnisha, the great reverter of all evils, with thousands of manifested heads and arms, and hundreds of opened eyes, adorned with indomitable blazing marks and signs, having great and vast vajra power ruling over the mandalas of the three worlds, with white body and 200 main faces, white in colour, with elegant and brave expressions.

The 200 faces to the right – yellow in colour, have fearful and laugh- ing expressions. The 200 faces in the back – red in colour, have ex- pressions of reproach and fury. The 200 faces to the left – green in colour, have compassionate and peaceful expressions, and the 200 faces on top – blue in color, have expressions of wonder and wrath. Each face has three eyes and each head is adorned with blazing, wrathful vajras. On top of each head are the seven relics, the ten tathagatas. Thus, She is crowned with seven million perfect Enlightenment Beings.

The first right and left hands are in the gesture of giving protection, holding a wheel and holding the handle of the white umbrella along which is an arrow at the chest. The remaining 99 arms to the right and left hold a wheel in the right and an arrow in the left. The next hundred arms to the right hold vajras, the next hundred hold jewels, the next hundred hold lotuses, and the last hundred hold vishvavajras.

Of the rest of the 400 arms to the left the first hundred hold bows, the next hundred hold swords, the next hundred hold lassos and the last hundred hold hooks. She is adorned with a variety of jeweled ornaments with beautiful silken garments for the upper and lower parts of the body.

The right 500 legs are stretched out, trampling on all dangers such as punishment by kings. The left 500 legs on the left are bent, de- stroying all evils such as those beings who rob the bodily radiance of living beings. On all parts of the body are hundreds of thousands of eyes which look sideways or are opened widely, flashing like lightning, or glaring wrathfully.

Endowed with the nine postures of dance, from all the pores of the body emanate light like the vajra fire at the end of existence, the flames of which completely fill the mandalas of the three worlds, thereby protecting all living beings from all fears.”

The Noble Invincible Great Queen of Spells for Averting
Sitātapatrā Born from the Uṣṇīṣa of All Tathāgatas

Sarva­tathāgatoṣṇīṣa­sitātapatrā

Translated by 84000.co

Homage to the Three Jewels!
Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling in Excellent Dharma, the assembly hall of the gods in the Heaven of the Thirty-Three, together with a great assembly of monks, a great assembly of bodhisattvas, and Śakra, the lord of the gods. The Blessed One sat down on a seat arranged for him and entered the samādhi called uṣṇīṣa gaze. As soon as he entered this samādhi, the words of this mantra formula issued from the center of the Blessed One’s uṣṇīṣa:

1.­2
“namo bhagavate uṣṇīṣāya śuddhe viraje vimale svāhā.30

1.­3
“Homage to the blessed, unimpeded Uṣṇīṣa.
Homage to the Buddha.
Homage to the Dharma.
Homage to the Saṅgha.
Homage to the seventy million completely perfect buddhas.
Homage to the buddhas and bodhisattvas, headed by Maitreya, and the assembly of śrāvakas.
1.­4
“Homage to the arhats of this world.
Homage to the stream enterers.
Homage to the once-returners.
Homage to the non-returners.
Homage to those who have gone rightly in this world.
Homage to those who have acted rightly.
1.­5
“Homage to the divine ṛṣis.
Homage to the ṛṣis who have become vidyādharas.
Homage to the ṛṣis who have attained the state of a vidyādhara, wield the weapon of curses,31 and have the ability to benefit through curses.32 [F.205.b]
1.­6
“Homage to the divine Brahmā.
Homage to Indra.
Homage to the blessed33 Rudra together with Umāpati.
Homage to Varuṇa.
Homage to the blessed Nārāyaṇa, worshiped by the five great mudrās.34
Homage to the blessed Nandikeśvara Mahākāla, destroyer of Tripura, who prefers to reside in the great charnel ground of Kashmir35 and is worshiped by hordes of mātṛs.36
1.­7
“Homage to the Blessed One of the tathāgata family.
Homage to the Blessed One of the lotus family.
Homage to the Blessed One of the vajra family.
Homage to the Blessed One of the jewel family.
Homage to the Blessed One of the kingly family.37
Homage to the Blessed One of the action family.
Homage to the Blessed One of the gem family.
Homage to the Blessed One of the youthful family.
Homage to the Blessed One of the elephant family.
Homage to the Blessed One of the ignorance family.38
Homage to the Blessed One of the desire family.
1.­8
“Homage to the blessed, thus-gone, worthy, completely perfect Buddha Dṛḍha­śūraraṇasena­praharaṇa­rāja.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Amitābha.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Akṣobhya.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vajradharasāgaragarjin.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Bhaiṣajya­guru­vaiḍūrya­prabha­rāja. [F.206.a]
Homage to the blessed, thus-gone, worthy completely perfect Buddha Amoghasiddhi.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Supuṣpita­śālendra­rāja.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Padmottararāja.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vipaśyin.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Śikhin.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Viśvabhū.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Krakucchanda.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Kanakamuni.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Kāśyapa.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Śākyamuni.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Ratnacandra.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Ratnaketurāja.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Samantabhadra.
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vairocana. [F.206.b]
Homage to the blessed, thus-gone, worthy, completely perfect Buddha Vikasita­kamalotpala­gandha­ketu­rāja.39
1.­9
“Having paid homage to these blessed ones, I will teach the invincible queen of vidyās for averting, Sitātapatrā born from the uṣṇīṣa of all tathāgatas. It pacifies strife, discord, quarrels, and disputes; repels all bhūtas and grahas; disrupts all opposing spells; protects from untimely death; frees beings from all bondage; ends all malice and nightmares; destroys grahas who are yakṣas and rākṣasas; destroys the eighty-four thousand types of grahas; appeases40 the twenty-eight lunar mansions; repels all enemies; destroys the eight great celestial bodies; ends all violence, malice, and nightmares; protects from poisons, weapons, fire, and water; liberates from all fear of the bad rebirths; and protects from the eight types of untimely death.41

1.­10
“She is invincible and greatly terrifying,42
Immensely powerful and rich in splendor.
Intensely fierce and bright white,
Powerfully bright and immensely powerful,
Possessing a great garland and blazing intensely,
She is the great Pāṇḍaravāsinī.43
1.­11
“She is noble Tārā and Bhṛkuṭī.
Renowned as the victorious Vajramālā,44
She appears as a lotus and is marked with a vajra.45
She is Aparājitā and Mālā.46
1.­12
“She is the alluring47 Vajratuṇḍī.
Worshiped by the peaceful gods,48
Of gentle appearance and bright white,49
She is the blazing Pāṇḍaravāsinī.50
1.­13
“She is noble Tārā, greatly powerful.
Deathless,51 she is Vajraśṛṅkhalā.
She is Vajrakaumārī, scion of her family,52
And the vajra-vidyā Kāñcanamālikā with vajra in hand.53
1.­14
“She is Kusumbharatnā,54 [F.207.a]
The light of Vairocana’s family.
She is the uṣṇīṣa of the tathāgata family,
Vijṛmbhamānikā, and Vajrā.
1.­15
“She is Locanā, who shines like gold.55
She is Vajratuṇḍī,
Śvetā and Kamalākṣī,
And the glorious Buddhalocanā.
1.­16
“Likewise she is Vajraprabhā and Candrā,56
And so too is she Vajradharā,
Vajramālā, the goddess Mahāmāyā,
And Kanakaprabhā.
1.­17
“She is Sulocanā, Śvetā,
And The One with Lotus Eyes.57
She is tamed, her mind at peace.
She knows the innate qualities and shines like the moon.
1.­18
“May this host of great mudrās with their hordes of mātṛs58 please protect me, my community, and all beings!

1.­19
oṁ ṛṣigaṇapraśaste sarvatathāgatoṣṇīṣasitātapatre hūṁ drūṃ hrīḥ ṣṭoṃ | jambhani hūṁ drūṃ hrīḥ ṣṭoṃ | stambhani hūṁ drūṃ hrīḥ ṣṭoṃ | mohanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | parividyāsambhakṣaṇakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvavidyācchedanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvaduṣṭānāṃ stambhanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | sarvayakṣarākṣasagrahāṇām vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | caturāśītīnāṃ grahasahasrāṇām vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭāviṃsatīnāṃ nakṣatrāṇāṃ prasādanakarī59 hūṁ drūṃ hrīḥ ṣṭoṃ | aṣṭānāṃ mahāgrahāṇāṃ vidhvaṃsanakarī hūṁ drūṃ hrīḥ ṣṭoṃ | rakṣa rakṣa māṃ sarvasattvāṃś ca |60

1.­20
“Blessed Sitātapatrā, born from the uṣṇīṣa of all tathāgatas, Vajroṣṇīṣā, great averting goddess, great goddess with a thousand arms, great goddess with a thousand heads, great goddess with a trillion eyes and indestructible blazing features,61 great exalted vajra goddess62 who rules over the maṇḍala of the three realms of existence!

1.­21
“Oṁ! Grant auspiciousness to me and all beings in the face of danger from rulers,63 thieves, fire, water, poison, weapons, enemies, opposing armies, famines, foes, thunderbolts, [F.207.b] untimely death, earthquakes, falling meteors, legal punishments, ferocious beasts, nāgas, lightning, scorching sand, suparṇas, and all epidemics, calamities, infectious diseases, and mental disturbances.

1.­22
“Grant auspiciousness in the face of danger from grahas64 and from grahas who are devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, maruts, kinnaras, mahoragas, human and nonhuman beings, bhūtas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, ostārakas, ḍākinīs, kaṭavāsinīs,65 revatīs, kaṇṭakamālinīs, kaṭakamālinīs,66 śakunis, mātṛnandīs, samikās, lambikās, ḍākinīs, kaṭaḍākinīs, and kaṭaṅkaṭamālinīs, as well as all kinds of grahas.

1.­23
“Grant auspiciousness in the face of danger from grahas who steal vitality, consume fetuses, drink blood, and consume fat, flesh, grease, and marrow; who consume newborns and steal life; who consume oblations, garlands, fragrances, flowers, incense, fruits, grains, and burnt offerings; who consume pus, feces, urine, saliva, snot, [F.208.a] mucus, vomit, chewed food, and filth; who drink sewage; and who steal possessions and capture people’s minds.

1.­24
“I split with the sword and pin down with the vajra all these dangers and all the spells of grahas!67
I split with the sword and pin down with the vajra the spells of mendicants!
I split with the sword and pin down with the vajra the spells of ḍākas and ḍākinīs!
I split with the sword and pin down with the vajra the spells of Brahmā!
I split with the sword and pin down with the vajra the spells of Śakra!
I split with the sword and pin down with the vajra the spells of Nārāyaṇa!
I split with the sword and pin down with the vajra the spells of Mahāpaśupati and Rudra!
I split with the sword and pin down with the vajra the spells of Mahākāla!
I split with the sword and pin down with the vajra the spells of the hordes of mātṛs!
I split with the sword and pin down with the vajra the spells of kāpālikas!
I split with the sword and pin down with the vajra the spells of the śabaras!
I split with the sword and pin down with the vajra the spells of the pukkasas!
I split with the sword and pin down with the vajra the spells of the ulkāmukhas!68
I split with the sword and pin down with the vajra the spells of Vajrakaumārī!
I split with the sword and pin down with the vajra the spells of Yamāri!
I split with the sword and pin down with the vajra the spells of Yama’s henchmen!
I split with the sword and pin down with the vajra the spells of cruel nāgas!
I split with the sword and pin down with the vajra the spells of fire rites!
I split with the sword and pin down with the vajra the spells of vināyakas! [F.208.b]
I split with the sword and pin down with the vajra the spells of Kumāra!
I split with the sword and pin down with the vajra the spells of the Four Great Kings!
I split with the sword and pin down with the vajra the spells of the Four Bhaginīs!
I split with the sword and pin down with the vajra the spells of the true garuḍa!69
I split with the sword and pin down with the vajra the spells of Jayakara, Madhukara, and Siddhikarasarvārtha­sādhana!70
I split with the sword and pin down with the vajra the spells of Bhṛṅgiriṭi, Nandikeśvara, Kārttikeya, Candra, and Sūrya, along with Gaṇapati!
I split with the sword and pin down with the vajra the spells of naked ascetics!
I split with the sword and pin down with the vajra the spells of arhats!
I split with the sword and pin down with the vajra the spells of Avalokiteśvara!
I split with the sword and pin down with the vajra the spells of those devoid of passion!
I split with the sword and pin down with the vajra the spells of Vajrapāṇi, lord of the guhyakas!
I split with the sword and pin down with the vajra the spells used in various contexts!
I split with the sword and pin down with the vajra the spells used by the one who made it!
I split with the sword and pin down with the vajra the spells of shaven-headed ascetics!
I split with the sword and pin down with the vajra the spells of dūtas, dūtīs, ceṭas, and ceṭīs!
I split with the sword and pin down with the vajra the spells of all sublime ṛṣis!
I split with the sword and pin down with the vajra the spells of the hosts of devas!
I split with the sword and pin down with the vajra the spells of those who wish to do harm! [F.209.a]
1.­25
“Oṃ! Blessed One, protect! Protect me, my community, and all sentient beings from all fears, all calamities, infectious diseases, and mental disturbances, all malice and hostility, and all opponents, foes, and those who wish to do harm!

“We pay homage to you,71 Sitātapatrā, born from the uṣṇīṣa of all tathāgatas and honored by all buddhas and bodhisattvas. Shining like fire and the sun, you are white and broad.72

1.­26
oṁ jvala jvala | dhaka dhaka | khāda khāda | dara dara | vidara vidara | chinda chinda | bhinda bhinda | hūṁ hūṁ phaṭ phaṭ svāhā | sarvaduṣṭān hūṁ drūṃ | sarvadurlaṅghitebhyaḥ phaṭ | sarvaduśchāyebhyaḥ phaṭ | sarvadurlikhitebhyaḥ phaṭ | sarvadigbhyaḥ phaṭ | sarvadurbhuktebhyaḥ phaṭ | sarvadūtebhyaḥ phaṭ | sarvāvadhūtebhyaḥ phaṭ | sarvaduṣkṛtebhyaḥ phaṭ | sarvaduḥprekṣitebhyaḥ phaṭ | sarvajvarebhyaḥ phaṭ | sarvāpasmārebhyaḥ phaṭ | sarvostārekebhyaḥ phaṭ | sarvaḍākinībhyaḥ phaṭ | sarvarevatībhyaḥ phaṭ | sarvakaṭavāsinībhyaḥ phaṭ | sarvajāmakebhyaḥ73 phaṭ | sarvaśakunībhyaḥ phaṭ | sarvamātṛnandikebhyaḥ phaṭ | sarvagarebhyaḥ phaṭ | sarvaviṣebhyaḥ phaṭ | sarvayogebhyaḥ phaṭ | sarvālaṃbakebhyaḥ phaṭ | sarvabhayebhyaḥ phaṭ | sarvopadravebhyaḥ phaṭ | sarvopasargopāyasebhyaḥ phaṭ | sarvottrāsebhyaḥ phaṭ | sarva vyādhibhyaḥ phaṭ | sarvaśramaṇebhyaḥ phaṭ | sarvagrahebhyaḥ phaṭ | sarvatīrthikebhyaḥ phaṭ | sarvapratyarthikebhyaḥ phaṭ | sarvapātakebhyaḥ phaṭ | sarvonmādebhyaḥ phaṭ | sarvacchayebhyaḥ phaṭ | sarvavidyādharebhyaḥ phaṭ | jayakaramadhukarasiddhikarasarvārthasādhakebhyaḥ phaṭ | sarvavidyācāryebhyaḥ phaṭ | sarvavidyārājebhyaḥ phaṭ | sarvasādhakebhyo vidyācāryebhyaḥ phaṭ | caturbhyo bhaginībhyaḥ phaṭ | vajrakaumārīye vidyārājñīye phaṭ | sarvavighnavināyakānāṃ phaṭ | varadāya phaṭ | paravidrāvaṇakarāya phaṭ | sarvāsurebhyaḥ phaṭ | sarvagaruḍebhyaḥ phaṭ | sarvamahoragebhyaḥ phaṭ | [F.209.b] sarvamanuṣyāmanuṣyebhyaḥ phaṭ | sarvamarutebhyaḥ phaṭ | sarvapisācebhyaḥ phaṭ | sarvakumbhāṇḍebhyaḥ phaṭ | vajraśṛṅkhalāya mahāpratyaṅgirābhyaḥ74 phaṭ | sarvopasargebhyaḥ phaṭ | mahāpratyaṅgirebhyaḥ phaṭ | chinda chinda phaṭ | bhinda bhinda phaṭ | hūṁ hūṁ phaṭ svāhā | he he phaṭ | ho ho phaṭ | amoghāya phaṭ | apratihatāya phaṭ | varapradāya phaṭ | asuravidrāvaṇakarāya phaṭ | sarvadevebhyaḥ phaṭ | sarvanāgebhyaḥ phaṭ | sarvayakṣebhyaḥ phaṭ | sarvarākṣasebhyaḥ phaṭ | sarvagandharvebhyaḥ phaṭ | sarvakinnarebhyaḥ phaṭ | sarvapretebhyaḥ phaṭ | sarvabhūtebhyaḥ phaṭ | sarvakumbhāṇḍebhyaḥ phaṭ | sarvapūtanebhyaḥ phaṭ | sarvakaṭapūtanebhyaḥ phaṭ | sarvaskandebhyaḥ phaṭ | sarvonmādabhyaḥ phaṭ | vajraśṛṅkhalāya mahāpratyaṅgirārājāya phaṭ | kālāya phaṭ | mahākālāya phaṭ | mātṛgaṇāya phaṭ | mahāmātṛgaṇanamaskṛtāya phaṭ | vaiṣṇavīye phaṭ | māheśvarīye phaṭ | brahmaṇīye phaṭ | agnīye phaṭ | mahākālīye phaṭ | kāladaṇḍiye phaṭ | aindrīye phaṭ | raudrīye phaṭ | cāmuṇḍīye phaṭ | vārāhīye phaṭ | mahāvārāhīye phaṭ | rātrīye phaṭ | kālarātrīye phaṭ | yamadaṇḍīye phaṭ | kāpālīye phaṭ | mahākāpālīye phaṭ | kaumārīye phaṭ | yāmīye phaṭ | vāyave phaṭ | kauberāye phaṭ | nairṛtīye phaṭ | vāruṇīye phaṭ | mārutīye phaṭ | mahāmārutīye phaṭ | saumyāye phaṭ | aiśānīye phaṭ | pukkasīye phaṭ | atharvaṇīye phaṭ | śabarīye phaṭ | kṛṣṇaśabarīye phaṭ | yamadūtīye phaṭ | niśīdivācarebhyaḥ phaṭ | trisandhyācarebhyaḥ phaṭ | dharaṇiye phaṭ | adhimuktikakāśmīramahāśmaśānavāsinīye phaṭ | itibhyaḥ | sarvabhayebhyaḥ | sarvadoṣebhyaḥ phaṭ | oṁ hūṁ sṭoṃ bhandha bhandha sarvaduṣṭān rakṣa rakṣa māṃ sarvasatvāṃśca svāhā |75

1.­27
“Please protect me, my community, and all beings from all those who are wicked and harbor wicked intentions, who are dangerous and harbor dangerous intentions, who are evil and harbor evil intentions, who are angry or harbor angry intentions, [F.210.a] and who are aggressive or harbor aggressive intentions! May we live a hundred years! May we see a hundred autumns!

1.­28
“For me, my community, and all beings please dispel all grahas and those who would cause harm,76 including grahas who are yakṣas and those who steal vitality, consume fetuses, and drink blood; who consume fat, flesh, grease, marrow, and newborns; who steal life; who consume oblations, garlands, fragrances, flowers, incense, fruits, grains, and burnt offerings; who steal possessions and capture people’s minds; who consume pus, feces, urine, saliva, snot, mucus, vomit, chewed food, and filth and drink sewage; and who harbor evil minds, hostile minds, and vicious intentions!

1.­29
“Dispel grahas who are devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, maruts, pretas, piśācas, bhūtas, kumbhāṇḍas, pūtanas, [F.210.b] kaṭapūtanas, skandas, unmādas, chāyās, apasmāras, ostārakas, ḍākinīs, revatīs, samikās, kaṇṭakamālinīs, śakunis, mātṛnandīs, pot-like beings,77 lambikās, kaṭaḍākinīs, and kaṭaṅkaṭamālinīs, as well as all kinds of grahas!

1.­30
“For me, my community, and all sentient beings please dispel all fevers that last one day, two days, three days, four days, seven days, half a month, or a month; those that occur daily or twice daily78 or that are momentary, chronic, or irregular;79 those that are caused by bhūtas, pretas, piśācas, humans, or nonhuman beings; and those that are continuous or that arise from disturbances of wind, bile, phlegm, or their combination. Dispel all illnesses of the brain!

1.­31
“For me, my community, and all sentient beings please dispel splitting headaches;80 loss of appetite; illnesses of the eyes, nose, mouth, throat, or heart; laryngitis; and pain in the ears, teeth, chest, heart, joints, sides, back, stomach, hips, pelvis, anus, [F.211.a] vagina, vulva, thigh, calves, hands, feet, and all the major and minor appendages!81

1.­32
“For me, my community, and all sentient beings please dispel all bhūtas, pretas, vetālas, ḍākinīs; fevers, skin disease, jaundice, itching, pruritus, leprosy, boils, skin irritations,82 spleen diseases, fistulas, cutaneous infections, scabies, erysipelas, blood boils, emaciation, labored breathing, anxiety, coughs, and fainting; poisonous brews, mineral poisons, poisonous compounds, venoms, and kākhordas; fire, water, pestilence, māras, quarrels, disputes, adversities, and untimely death; and tryambuka flies, tralāṭa flies, scorpions, snakes, mongooses, lions, tigers, bears, jackals, wild yaks, makaras, wolves, thieves, and all other dangers to life!

1.­33
“With the power of the great averting spell of the vajra uṣṇīṣa Sitātapatrā I bind spells within twelve yojanas or within five hundred yojanas.83 I bind their energy. I bind all spells. I bind all opposing spells. I demarcate the boundary. I bind the earth. I bind the ten directions. I bind the sky. I paralyze opposing armies.

1.­34
tadyathā | oṁ anale anale | acale acale | khakhame khakhame84 | viṣade viṣade85 | vīre vīre | vaira vaira | saumye saumye | śānte śānte | dānte dānte | vajradhara bandha bandhani vajrapāṇi phaṭ | oṁ hūṁ drūṃ hrīḥ ṣṭoṃ phaṭ phaṭ svāhā | [F.211.b] oṁ vajrapāṇi86 bandha bandhe vajrapāśena sarvaduṣṭavighnavināyakān hūṁ hūṁ phaṭ phaṭ | hūṁ drūṃ bandha phaṭ | rakṣa rakṣa māṃ sarvasatvāṃśca svāhā |87

1.­35
“Whoever writes this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas on birch bark, cloth, or tree bark and wears it on their body or around their neck or reads it will not be harmed by poison, weapons, fevers, disease, punishments, fire, water, kṛtyā rites, poisonous brews, poisonous compounds, or kākhordas for as long as they live, nor will they meet an untimely death. They will become dear to and delight all grahas, vighnas, and vināyakas. They will recall their rebirths of the past eight trillion four hundred million eons. Eighty-four billion vidyā deities of the vajra family will always and perpetually guard, protect, and defend them. The eighty-four vajra dūtīs and kiṅkaras will always defend them, hold them to be dear, and delight in them. They will never become yakṣas, rākṣasas, bhūtas, pretas, piśācas, pūtanas, or kaṭapūtanas, nor will they ever be poor. They will gain a quantity of merit equal to that of the blessed buddhas, who are as innumerable and limitless as grains of sand in the river Ganges.

1.­36
“If one keeps this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas, one will become chaste if one was not chaste. [F.212.a] Those who did not observe silence will observe silence.88 The impure will become pure. Those who did not practice abstinence will practice abstinence. Even those who committed the five acts with immediate retribution will see their evil entirely purified. All the obscurations resulting from their past actions will be exhausted without exception.

1.­37
“If a woman who wishes to have a child keeps this invincible queen of spells for averting named Sitātapatrā born from the uṣṇīṣa of all tathāgatas, she will gain a child. The child will have a long life and possess merit and strength. After they pass away, they will take birth in Sukhāvatī, where they will be free of desire, aversion, delusion, pride, and vanity.

1.­38
“Those who are threatened by diseases89 that affect humans, cattle, or livestock or by epidemics, calamities, infectious diseases, mental disturbances, and the approach of opposing armies should affix this invincible queen of spells for averting named the blessed, undefeated, perfectly awakened Sitātapatrā born from the uṣṇīṣa of all tathāgatas90 to the top of a banner and worship it extensively with great offerings. The banner should then be planted at the gateway to any city or at a monastery, village, city,91 realm, market town, charnel ground, mountain, or wilderness residence. As soon as this invincible queen of spells for averting has been worshiped and planted, war will be pacified, as will calamities, violence, harm, epidemics, mental disturbances, and the approach of opposing armies. Ananta, Śaṅkhapāla, [F.212.b] Mahākṛṣṇa, Nanda and Upananda, and all the other nāga kings will send timely rain, lightning, and peals of thunder. All illness and calamities will be completely pacified.

1.­39
oṁ hūṁ ṣṭoṃ bandha bandha sarvaduṣṭān rakṣa mama saparivārasya sarvasattvāṃśca svāhā | oṁ hūṁ ṣṭoṃ bandha bandha sarvaduṣṭān rakṣa rakṣa mama saparivārasya sarvasattvāṃśca vajrapāṇe92 hūṁ phaṭ svāhā | oṁ sarvatathāgatoṣṇiṣa avalokite mūrdhani tejorāśi | oṁ jvala jvala | khāda khāda | dhaka dhaka | dara dara | vidara vidara | chinda chinda | bhindi bhinda | hūṁ hūṁ phaṭ phaṭ rakṣa rakṣa mama saparivārasya sarvasattvāṃśca svāhā | oṁ sarvatathāgatoṣṇīṣasitātapatre hūṁ phaṭ svāhā | hūṁ hūṁ rakṣa rakṣa mama saparivārasya sarvasattvāṃśca hūṁ phaṭ svāhā || tadyathā | oṁ anale anale | acale acale | khasame khasame | vīre vīre | vaira vaira | saumye saumye | sarvabuddhādhiṣṭhānādhiṣṭhite sarvatathāgatoṣṇīṣasitātapatre sarvaduṣṭacittān hūṁ phaṭ svāhā ||93

1.­40
“When facing any calamity94 this should be recited three times in connection with the Buddha.”95

1.­41
After the Blessed One spoke these words, all buddhas and the bodhisattvas, together with the world of devas humans, asuras, garuḍas, kinnaras, and gandharvas, rejoiced and praised the words of the Blessed One.

1.­42
Thus concludes the noble invincible great queen of spells for averting called “Sitātapatrā Born from the Uṣṇīṣa of All Tathāgatas.”

Shurangama Sutra in Devangari and English

Below is an excerpt from the Shurangama Sutra, with the longer mantra, (in both english and Devangari) together with a commentary.

Sitātapatrā सितातपत्रा om namaḥ śrī-sarva-buddha-bodhisattvebhyaḥ| ॐ नमः श्रीसर्वबुद्धबोधिसत्त्वेभ्यः। evaṁ एवं mayā मया śrutam श्रुतम् ekasmin एकस्मिन् samaye समये
bhagavān भगवान् deveṣu देवेषु trāyastriṁśeṣu त्रायस्त्रिंशेषु viharati विहरति sma| स्म।
एवं मया श्रुतम् एकस्मिन् समये भगवान् देवेषु त्रायस्त्रिंशेषु विहरति स्म। sudharmāyāṁ सुधर्मायां deva-sabhāyāṁ देव सभायां mahatā महता bhikṣu-saṁghena भिक्षु संघेन mahatā महता ca च bodhisattva-saṁghena बोधिसत्त्व संघेन bhikṣu-śataiḥ भिक्षु शतैः śakreṇa शक्रेण ca च
devatānām-indreṇa देवतानामिन्द्रेण sārdham| सार्धम्। सुधर्मायां देवसभायां महता भिक्षुसंघेन महता च बोधिसत्त्वसंघेन भिक्षुशतैः शक्रेण च देवतानामिन्द्रेण सार्धम्। tatra तत्र khalu खलु bhagavān भगवान् prajñapta प्रज्ञप्त evāsane एवासने niṣadya निषद्य uṣṇīṣam-avalokitaṁ उष्णीषम वलोकितं
nāma नाम samādhiṁ समाधिं samāpadyate समापद्यते sma| स्म। तत्र खलु भगवान् प्रज्ञप्त एवासने निषद्य उष्णीषमवलोकितं नाम समाधिं समापद्यते स्म। samanantara-samāpannasya समनन्तर समापन्नस्य
bhagavata भगवत uṣṇīṣam-adhyādimāni उष्णीषम ध्यादिमानि mantra-padāni मन्त्र पदानि niścaranti निश्चरन्ति sma| स्म। समनन्तरसमापन्नस्य भगवत उष्णीषमध्यादिमानि मन्त्रपदानि निश्चरन्ति स्म।

namo नमो bhagavate भगवते uṣṇīṣāya उष्णीषाय śuddhe viraje vimale svāhā|
namo bhagavate apraṇihato uṣṇīṣāya| 1. namo buddhāya| namo dharmāya|
namo saṁghāya| नमो भगवते namo bhagavate उष्णीषाय uṣṇīṣāya शुद्धे
śuddhe विरजे viraje विमले vimale स्वाहा। svāhā नमो namo भगवते bhagavate अप्रणिहतो apraṇihato उष्णीषाय। uṣṇīṣāya
1. NAMO STATHĀ Na mwo Sa dan two
“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 Hsuan Hua of the City of 10,000 Buddhas, Vajra Bodhi Sea — A Journal of Orthodox Buddhism – hereafter referred to as simply VBS, November 1981 Issue)

2. SUGATĀYA Su chye dwo ye “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.” (Hua – VBS 12-1981)

3. ARHATÉ E la he di “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.” (Hua – VBS 1-1982)

4. SAMYAK SAMBUDDHĀYA San myau San pu two sye
“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. NAMO STATHĀ 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 or others.” (Hua – VBS 3-1982)

6. BUDDHĀ KOTI USNĪSĀM Fwo two Jyu jr Shai ni shan
“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)

(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533) (For Jyu jr [Koti — meaning one trillion], see lines 6, 12, 222)

7. NAMAH SARVA 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. BUDDHĀ BODHI 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. SATVE BHYAH 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)

10. namaḥ saptānāṁ नमः सप्तानां Na mwo Sa dwo nan
“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)

(For Na mwo [Namo — Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)

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)

11. samyak-saṁbuddha सम्यक्संबुद्ध San myau San pu two
“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)

12. koṭīnāṁ कोटीनां Jyu jr nan
“Thousands of millions of Bodhisattvas and thousands of millions of Buddhas, Are superior leaders among the sages, protectors of cultivators. With a true mind, seek the Dharma, be forever non-retreating. In the future, it is for certain one will be born in the Land of No Concern.” (Hua – VBS 10-1982)

namo नमो maitreya-pramukhānāṁ sarva- मैत्रेयप्रमुखानां
8. buddha-bodhisattvānāṁ सर्वबुद्धबोधिसत्त्वानां
sarva-8. buddha-bodhisattvānāṁ

13. saśrāvaka- सश्रावक Swo she la pe jya
“Amid deep mountains and hidden valleys, they cultivate the mysterious Way. The myriad things are produced and destroyed in the twelve causal conditions. Spring flowers spontaneously blossom; autumn leaves fall. Suddenly, in bright illumination, they enlighten to real meaning.” (Hua – VBS 11-1982)

14. saṁghānām| संघानाम्। Seng chye nan
“Pratyekas and Shrotaapannas, Solitary and Conditionally Enlightened Ones: Their meanings are the same. Diligently do they sweep clean, with single-minded resolve. Superior leadership is transmitted to those of future study and no study.” (Hua – VBS 12-1982)

15. namo loke arhatānām| नमो लोके अर्हतानाम्।
Na mwo Lu ji e lwo han dwo nan
“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.” (Hua – VBS 1-1982)

“The First Fruit is Shrotaapanna — Position of the Way of Seeing, The Second Fruit is Sakridagamin — Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is Arhat — Position of the Way of Certification.” (Hua – VBS 8-1983)

“The first three stages of Arhatship, called fruit positions, are similar to unripened fruit on a tree. The fourth stage, the attainment of Arhatship, is called the Way position, and corresponds to ripe, harvested fruit.” (A General Explanation of the Vajra Prajna Paramita Sutra, p. 78)
(For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)

16. namaḥ strota-āpannānām| नमः स्त्रोत-आपन्नानाम्।
Na mwo Su lu dwo bwo nwo nan
“Enter now the flow of the Sages’ Dharma nature, And turn your back on the common people’s wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat.” (Hua – VBS 2-1983)

“A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed.”
“The first fruit is that of Shrotaapanna, a Sanskrit word which means “One Who Has Entered the Flow.” He opposes the flow of common people’s six dusts and enters the flow of the sage’s dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle.” (Vajra Sutra Commentary, p. 78)

17. namaḥ sakṛd-āgāmināma| नमः सकृदागामिनाम।
Na mwo Swo jye li two Chye mi nan
“Although called the Once-Returner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes.” (Hua – VBS 4-1983)

“One of the second fruit, the Sakridagamin, returns but once, being born once in the heavens and once among men.” (Vajra Sutra Commentary, p. 80)

Vajra Prajna Paramita Sutra: “Subhuti, what do you think? Can a Sak¶d±g±min have the thought, ‘I have obtained the fruit of Sak¶d±g±min.’?” Subhuti said, “No, World Honored One. And why? A Sak¶d±g±min means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakridagamin.” (Vajra Sutra, p. 80)
namo anāgāminām| नमो अनागामिनाम्।

18. namo loke samyag-gatānām| नमो लोके सम्यग्गतानाम्।
Na mwo Lu ji san myau Chye dwo nan
“Worthy and Sagely Sanghans of all the world, Greatly Wise Honored Ones of Proper, Equal Enlightenment, I offer my life in obeisance and beseech you to gather me in, So I may perfect Bodhi that neither increases nor decreases.” (Hua – VBS 5-1983)

Vajra Prajna Paramita Sutra: “Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.’?” Subhuti said, “No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, ‘I have attained Arhatship’ that would be attachment to self, to others, to living beings and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, ‘I am an Arhat free from desire.’ If I had the thought, ‘I have attained Arhatship’ then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana (Pure Conduct).’ Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practising Arana.'” (Vajra Sutra, p. 82)

19. 20. namaḥ samyak-prati-pannānām| नमः सम्यक्प्रति पन्नानाम्।
SAMYAKPRATI सम्यक्प्रति San myau Chye be la di
“Not returning to the Desire Realm (K±ma Dh±tu), he’s certified to Nirvana. He understands the myriad dharmas and penetrates to the source. With no consciousness, no knowing, forever is one pure. In neither movement nor stillness, one is apart from words.” (Hua – VBS 6-1983)

20. PANNĀNĀM पन्नानाम्। Bwo dwo nwo nan
“To the gods and heavenly generals who protect the Dharma City, I beseech you to let fall your blessing, Reward the good, punish the evil, examine merit and offenses, So that we will cautiously cultivate and not chatter confusedly.” (Hua – VBS 7-1983)

20. NAMO SIDDHĀYA Na mwo Syi two ye
“Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men.” (Hua – VBS 9-1983)

21. namo devarṣīṇām| देवर्षीणाम्। Na mwo Ti pe li shai nan
“Bowing to gods of the Desire Realm and Form (K±ma Dh±tu and R³pa Dh±tu), For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years.” (Hua – VBS 8-1983)

22. NAMO SIDDHĀYA Na mwo Syi two ye
“Waiting to fill the vacant place in the Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men.” (Hua – VBS 9-1983)

23. VIDYĀ Pi di ye
“The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others.” (Hua – VBS 10-1983)

The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra ) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa; Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru.
(Shurangama Sutra, V5: p, 149)

24. DHARĀRSĪNĀM Two la li shai nan
“In the palaces of the Heaven of the Bliss from Transformation, the changes are miraculous. Their leisure and comfort s rare in the world. Clothing and goods materialize as they wish, in exactly the right amount. There is no affliction — how much the less any grief.” (Hua – VBS 11-1983)

25. ÀĀPANU She pwo nu “The Comfort from Others’ Transformations has wonders without end. In bliss profuse to overflowing, one is quite at peace. Serene, with little greed and free of any passion, One amasses virtue, practices goodness, and further sets up merit.” (Hua – VBS 12-1983)

26. GRAHA Jya la he “The retinue of all the gods planted the causes of blessings. Together they cultivated the good path, now they form a supreme kinship. You should know that this is not the ultimate joy. One still needs to bring forth the great resolve for Bodhi.”
(Hua – VBS 1-1984)

27. SAHASRAMARTHĀNĀM Swo he swo la mwo two nan “The heavenly immortals in the trichiliocosm, With patience and vigor, piously cultivate the Way. We should take refuge with and venerate both sages and common mortals To banish completely our own arrogance and pride.” (Hua – VBS 2-1984)

28. namo deva-brahmaṇe| देव-ब्रह्मणे। deva-brahmaṇe Na mwo Ba la he mwo ni
“We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced.” (Hua – VBS 3-1984)

29. NAMO INDRĀYA Na mwo Yin two la ye “Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem.” (Hua – VBS 4-1984)

namo buddhāya| 30. namo bhagavate 31. rudrāya 32. umāpati-33. sahitāya| namo varuṇāya| 34. namo bhagavate 35. nārāya-35. ṇāya| 37. mahā-pañcamudrā
नमो देवब्रह्मणे। नमो बुद्धाय। नमो भगवते रुद्राय उमापतिसहिताय। नमो वरुणाय। नमो भगवते नारायणाय। महापञ्चमुद्रा

38. namaḥ nama-skṛtāya| 39. namo bhagavate nandi-keśvara-40. mahā-kālāya|
41. tri-pura-nagara-42.vidrāvaṇa-43.karāya| 44. adhi-muktika-45. kaśmīra-mahā-śmaśāna-46. nivā-sitāya| namo 47.mātṛ-gaṇa-sahitāya|

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।

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।

56. namo bhagavate dṛḍha-śūra[raṇa]sena-pra-haraṇa-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो 55. namo भगवते bhagavate दृढ-56. dṛḍha- शूर[र]णसेन-57. śūra[raṇa]sena- प्र-हरण-राजाय 58. pra-haraṇa-rājāya तथागतायार्हते 59. tathāgatāyārhate सम्यक्संबुद्धाय। samyaksaṁbuddhāya|

56. dṛḍha-57. śūra[raṇa]sena-58. pra-haraṇa-rājāya 59. tathāgatāyārhate samyaksaṁbuddhāya| 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।

60. namo bhagavate 61. amitābhāya 62. tathāgatāyārhate 64. samyaksaṁbuddhāya| नमो भगवते अमिताभाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate akṣobhyāya tathāgatāyārhate samyaksaṁbuddhāya
नमो भगवते अक्षोभ्याय तथागतायार्हते सम्यक्संबुद्धाय।
| namo bhagavate vajra-dhara-sāgara-garjine (roaring sound) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते वज्रधरसागरगर्जिने तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate bhaiṣajya-guru-vaidūrya-prabha-rājāya tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते भैषज्य-गुरु-वैदूर्य-प्रभराजाय तथागतायार्हते सम्यक्‍संबुद्धाय।

namo bhagavate amogha-siddhaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते अमोघसिद्धये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate 77 su-puṣpita-sālendra-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते सुपुष्पितसालेन्द्रराजाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate padmottara (northern-born, higher, superior, excellent) -rājāya tathāgatāyārhate samyaksaṁbuddāya|
नमो भगवते पद्मोत्तरराजाय तथागतायार्हते सम्यक्संबुद्दाय।

namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya “Furthermore, in the past, a Buddha named Vipashin appeared in the world. If a man or woman hears this Buddha’s name, that person will eternally avoid falling into the evil paths and will always be born among people or gods, and will experience unsurpassed, wonderful bliss.
नमो भगवते विपश्यिने तथागतायार्हते सम्यक्संबुद्धाय।

| namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते शिखिने तथागतायार्हते सम्यक्संबुद्धाय।
namo bhagavate viśvabhuve (origin of the universe) tathāgatāyārhate samyaksaṁbuddhāya| नमो भगवते विश्वभुवे तथागतायार्हते सम्यक्संबुद्धाय।
The Earth Store Sutra states: “Furthermore, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha’s name and sincerely beholds, worships, or praises him that person will become the king of the Great Brahma Heaven in the assemblies of one thousand Buddhas of the Worthy Eon, and will there receive a superior prediction.” Hence, one can chant 5x “OM NAMO KRAKUCCHANDA BUDDHA SWAHA.”

namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते क्रकुच्छन्दाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते कनकमुनये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते काश्यपाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते शाक्यमुनये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vipaśyine (learned or wise) tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate śikhine tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate viśvabhuve tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate krakucchandāya tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate kanakamunaye tathāgatāyārhate samyaksaṁbuddhāya|
namo bhagavate kāśyapāya tathāgatāyārhate samyaksaṁbuddhāya|

namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते शाक्यमुनये तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate ratna-candrāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते रत्नचन्द्राय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate 87 ratna-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते रत्नकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate samantabhadrāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते समन्तभद्राय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vairocanāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते वैरोचनाय तथागतायार्हते सम्यक्संबुद्धाय।

namo bhagavate vikasita-kamalottara-gandha-ketu-rājāya tathāgatāyārhate samyaksaṁbuddhāya|
नमो भगवते विकसितकमलोत्तरगन्धकेतुराजाय तथागतायार्हते सम्यक्संबुद्धाय।

91. ebhyo 92. namas-kṛtvā 93. imāṁ bhagavatīṁ 94. sarva-tathāgatoṣṇīṣa- 95. sitāta-patrā- 96. nāmā-parājitāṁ 97. prat 98. yaṅgirāṁ pravakṣyāmi|
एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णी-षसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि।
एभ्यो नमस्कृत्वा इमां भगवतीं सर्वतथागतोष्णीषसितातपत्रा- नामापराजितां प्रत्यङ्गिरां प्रवक्ष्यामि।

sarva-kalikalaha-vigraha-vivāda-praśamanīm| 99. सर्वकलिकलहविग्रहविवादप्रशमनीम्।
sarva- 100. bhūta-graha-nivāraṇīm |सर्व-भूत-ग्रह-निवारणीम्। sarva- paravidyācchedanīm| सर्वपरविद्याच्छेदनीम्।

105. akāla- 106. mṛtyu-paritrāyaṇīm| अकाल-मृत्यु-परित्रायणीम्।
अकालमृत्युपरित्रायणीम्।

109. sarva-sattva- 110. bandhana- 111. mokṣaṇīm| सर्व-सत्त्व-बन्धन-मोक्षणीम्। 112. sarva- 114. duḥ-svapna-nāśanīm|
सर्व-दुः-स्वप्न-नाशनीम्।
Eradicates bad dreams

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