The Shurangama Dharani

General forum on Mahayana.

The Shurangama Dharani

Postby thornbush » Sat May 16, 2009 1:25 am

The Shurangama Dharani...touted as the longest one in Mahayana Buddhism, commonly recited in the Chinese Mahayana Buddhist Tradition Morning Office...Here are some information on it....

From the Shurangama Sutra:
http://www.e-sangha.com/alphone/shurangama.html#1
On the day of mourning, King Prasenajit, for the sake of his father, the former king, arranged a vegetarian feast and invited the Buddha to the side rooms of the palace. He welcomed the Tathagataa with a vast array of superb delicacies of unsurpassed, wonderful flavors and himself invited the Great Bodhisattvas, as well. Elders and laypeople of the city were also prepared to provide meals for the Sangha at the same time, and they stood waiting for the Buddha to come and receive offerings.

The Buddha commanded Manjushri to assign the Bodhisattvas and Arhats to receive offerings from the various vegetarian hosts. Only Ananda, who had travelled far to accept a special invitation earlier, and had not yet returned, was late for the apportioning of the Sangha. No senior Bhikshu or Acharya was with him, and so he was returning alone on the road. On that day Ananda had received no offerings, and so at the appropriate time he took up his almsbowl and, as he travelled through the city, received alms in sequential order. As he set out to receive alms from the first to the last donors, his vegetarian hosts, he thought not to question whether they were pure or impure; whether they were kshatriyas of honorable name or chandalas. While practicing equality and compassion he would not select merely the lowly but was determined to perfect all beings' limitless merit and virtue. Ananda was aware that the Tathagata, the Bhagavan(World Honored One), had admonished Subhuti and Mahakashyapa for being Arhats whose minds were not fair and equal. He revered the Tathagata's instructions on impartiality for saving everyone from doubt and slander.

Having crossed the city moat, he walked slowly through the outer gates, his manner stern and proper as he strictly respected the rules for obtaining vegetarian food. At that time, because Ananda was receiving alms in sequential order, he passed by a house of prostitution and was waylaid by a powerful artifice. On the strength of Kapila's mantra, which came from the Brahma Heaven, the daughter of Matangi drew him onto an impure mat. With her licentious body she caressed him until he was on the verge of destroying the precept-substance. The Tathagata, knowing Ananda was being taken advantage of by an impure artifice, finished the meal and immediately returned to the Sublime Abobe.

The king, great officials, elders, and laypeople followed along after the Buddha desiring to hear the essentials of the Dharma. Then the Bhagavan from his crown emitted hundreds of rays of jeweled light which dispelled all fear. Within the light appeared a thousand-petalled jeweled lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a holy Mantra. Shakyamuni Buddha commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was dispelled, to support Ananda and Matangi's daughter and encourage them to return to where the Buddha was. Ananda saw the Buddha, bowed, and wept sorrowfully, regretting that from time without beginning he had been preoccupied with erudition and had not yet perfected his strength in the Way. He respectfully and repeatedly requested an explanation of the initial expedients of the wonderful shamatha, samapatti, and dhyana, by means of which the Tathagatas of the ten directions had realized Bodhi.

Some teachings on the Dharani by the late Ven Master Hsuan Hua
http://cttbusa.org/shurangama6/shurangama6_8.asp
So, the Shurangama Mantra was not spoken by Shakyamuni Buddha himself in the flesh, but rather it was proclaimed by the transformation-body Buddha he sent out into empty space. As to the mantra, no one understands it. Nor is it possible to explain it syllable by syllable and line by line. But if you want to understand it, I can try to explain it for you. However, this is not the time for that, because we are in the middle of the explanation of the Shurangama Sutra, and the mantra alone couldn't be completely explained in a year, or even in three years, or even ten years. So, at this point it cannot be explained thoroughly. I will simply explain the general meaning of the mantra.

The mantra has five divisions which correspond to the five directions : north, south, east, west, and the middle. The eastern division is the Vajra division, with Akshobhya Buddha as the teaching host. The southern division is the Production-of-Jewels division, with Production-of-Jewels Buddha as the teaching host. The central division is the Buddha division, with Shakyamuni Buddha as the teaching host. The western division is the Lotus division, with Amitabha Buddha as the teaching host. The northern division is the Karma division, with Accomplishment Buddha as the teaching host. There are five divisions, because there are five huge demonic armies in this world. There are demons to the east, south, west, north, and in the center. Since there are these five demon armies, not just five demons, the Buddhas also cover the five directions to suppress the demons. If there were no Buddhas, the demons could appear openly in the world.

Within the five divisions of the mantra there are, in general, more than thirty dharmas, and it has more than a hundred dharmas that can be discussed in detail. There are five major kinds of dharmas:

1) Dharmas of accomplishment. This means that with this dharma, you will be successful in what you seek or in what you vow or wish for.

2) Dharmas of increasing benefit. This means that when you recite this mantra, you can increase benefits which you yourself seek and you can also increase benefits for other people.

3) Dharmas of hooking and summoning. This means, literally, to "hook in" and catch and to call with a command all the weird beings, demons, and ghosts. No matter how far away they might be from you, you can bring them in and capture them. For instance, suppose one of them is harming someone, and when they finish they run away. If one knows how to use the dharma of hooking and summoning, then no matter how far that being may have run, you can arrest him.

4) Dharmas of subduing. Demons also have spiritual penetrations and mantras which they use. When you recite your mantras, they recite their mantras. But if you can use the Shurangama Mantra, you can smash through all their mantras. I've told you before about the section of the mantra which is for smashing the demon kings. It also is effective in destroying their mantras and spells. Although I've taught you this already, it bears repeating here. Those who have not studied this yet can take note of it. Why was it that as soon as the Shurangama Mantra was recited the former Brahma Heaven mantra lost its effectiveness? It was because of the "Five Great Heart Mantras."

Chr Two Ni
E Jya La
Mi Li Ju
Bwo Li Dan La Ye
Ning Jye Li

These five lines are called the "Five Great Heart Mantras." It is the fundamental mantra for destroying the mantras and spells of the heavenly demons and adherents of externalist ways. It doesn't matter what kind of mantra they come up with; you can destroy it with this one. Their mantras will lose their effectiveness. This dharma I've just transmitted could sell for several million dollars, but I do not sell it. Seeing that you have a certain amount of sincerity, I transmit it to you absolutely free.

5) Dharmas of dispelling disasters. Whatever calamity is due to occur can be prevented. For instance, suppose a person was due to fall into the sea and drown, but by reciting the Shurangama Mantra, he avoids the catastrophe. He might fall into the sea, but he doesn't drown. Perhaps you are in a boat that ought to sink, but you recite this mantra and the boat does not go down. Maybe you're in an airplane that is destined to crash, but you recite the Shurangama Mantra and the plane lands without incident. I'll tell you something incredible. I was going from Burma to Thailand, an air route that is particularly dangerous. But during that trip, the plane didn't show the effects of any turbulence. The ride was absolutely smooth. Even the pilot commented, "Why has it been such smooth going on this trip?" He had no idea that during that ride the gods, dragons, and the rest of the eightfold division, as well as Buddhas and Bodhisattvas, were on all sides of the airplane guarding and protecting it. That's the way the dharma of dispelling disasters works. When there clearly should be an accident, it can change big disasters to small ones and make small ones never even happen. Usually what happens is there's "alarm but no danger" if you recite the Shurangama Mantra.

In general, the mantra contains dharmas of auspiciousness. This means that when you recite the Shurangama Mantra, everything goes just as you'd like it to. It's really lucky and extremely auspicious.

The advantages of the mantra are so many that one could not even begin to express them in several years time. But at this time, I'll limit my explanation to these few dharmas and meanings.

Another insight
http://www.lioncity.net/buddhism/index. ... t&p=845769
Tathāgatoṣnīṣaṃ Sita-ā-tapatraṃ dhāraṇī (Śhūrangama dhāraṇī 楞嚴咒)

Mahā-praty-angirā Dhāraṇī , is also known by the full name Tathāgatoṣnīṣaṃ Sita-ā-tapatraṃ Aparājitaṃ Praty-angiraṃ Dhāraṇī 如來頂髻 白傘蓋 無能勝 對治 惡魔 陀羅尼. Śhūrangama dhāranī 楞嚴咒 is referred to the Tathāgatoṣnīṣaṃ Sita-ā-tapatraṃ dhāraṇī in the Paramiti's version (705 CE) of the Śhūrangama Sūtra (Taishō T19 No. 945).

Note on the title:
Tathāgata (n, masc): one thus come/go 如來, the 'exalted One'; Uṣṇisa (n, masc/neu): the swelling of flesh, or the top-knot on Buddha’s head.
Tathāgata + Uṣṇisa = Tathāgatoṣnīṣaṃ (n, masc/neu, sing, passive)
Sita (adj), white; sita-ā-tapatra (n, neu), white parasol. According to Sandhi rules, sita-ā-tapatraṃ become sita-tapatraṃ (n, neu, sing, pass).
Aparājita (adj), invincible, undestructible, immovable, not surpassing; Aparājitaṃ (adj, sing, pass).
Prati (adv), against, back; angira, angiras, (n, masc), spirit. Prati + angira = praty-angiraṃ (n, masc, sing, pass).

Tathāgatoṣnīṣaṃ Sita-ā-tapatraṃ dhāraṇī (Śhūrangama dhāraṇī 楞嚴咒)
大佛頂 如來 放光 悉怛 多缽怛囉 陀羅尼, 天竺 沙門 般剌密帝
By śramaṇa Paramiti of India (705 CE) (Taishō T19 No. 945)
http://www.buddhist-canon.com/SUTRA/JMi ... 90133c.htm
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Re: The Shurangama Dharani

Postby thornbush » Sat May 16, 2009 1:29 am

The First Version in Sanskrit:
SECTION 1: THE VAJRA DIVISION (EASTERN DIRECTION)
NAMO SARVA TATHAGATA SUGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO SARVA TATHAGATA KOTI USHNISHA. NAMO SARVA BUDDHA BODHISATTVEBHYAH.
NAMO SAPTANAM SAMYAK-SAMBUDDHA KOTINAM, SASRAVAKA SAM-GHANAM.
NAMO LOKE ARHANTANAM.
NAMO SROTAPANNANAM. NAMO SAKRIDAGAMINAM. NAMO ANAGAMINAM.
NAMO LOKE SAMYAK-GATANAM SAMYAK-PRATIPANNANAM.
NAMO RATNA-TRAYAYA.
NAMO BHAGAVATE DRIDHA-SURA SENA PRA-HARANA RAJAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE AMITABHAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE AKSHOBHYAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE BHAISHAJYA-GURU-VAIDURYA-PRABHA-RAJAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE SAMPUSHPITA SALENDRA RAJAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE SAKYAMUNAYE TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE RATNA KUSUMA KETU RAJAYA TATHAGATAYA ARHATE SAMYAK-SAMBUDDHAYA.
NAMO BHAGAVATE TATHAGATA KULAYA.
NAMO BHAGAVATE PADMA KULAYA.
NAMO BHAGAVATE VAJRA KULAYA.
NAMO BHAGAVATE MANI KULAYA. NAMO BHAGAVATE GAJA KULAYA.
NAMO DEVASINAM. NAMO SIDDHA VIDYA-DHARANAM.
NAMO SIDDHA VIDYA–DHARA RISHINAM, SUPANU-GRAHA SAMARTHANAM.
NAMO BRAHMANE. NAMO INDRAYA. NAMO RUDRAYA UMA-PATI SAHEYAYA.
NAMO NARAYANAYA LAKSHMI SAHEYAYA PANCA MAHA-MUDRA NAMAS-KRITAYA.
NAMO MAHAKALAYA TRIPURA-NAGARA VIDRAVANA KARAYA ADHI-MUKTIKA SMASANA VASINI MATRI-GANA NAMAS-KRITAYA.
EBHYO NAMAS-KRITVA IMAM BHAGAVANTAH TATHAGATOSHNISHAM SITATAPATRAM.
NAMO APARAJITAM PRATY-ANGIRAM.
SARVA DEVA NAMAS-KRITAM. SARVA DEVEBHYAH PUJITAM. SARVA DEVESA PARIPALITAM.
SARVA BHUTA GRAHA NIGRAHA-KARIN. PARA VIDYA CHEDANA-KARIN. DUR-DANTANAM SATTVANAM DAMAKAM DUSHTANAM NIVARANIN.
AKALA-MRITYU PRA-SAMANA-KARIN.
SARVA BANDHANA MOKSHANA-KARIN. SARVA DUSHTA DUH-SVAPNA NIVARANIN CATURASITINAM GRAHA SAHASRANAM VIDHVAMSANA-KARIN. ASHTA-VIMSATINAM NAKSHATRANAM PRASADANA-KARIN. ASHTANAM MAHA GRAHANAM VIDHVAMSANA-KARIN. SARVA SATRU NIVARANIN. GHORAM DUH-SVAPNANAM CA NASANIN. VISHA SASTRA AGNI UDAKA UT-TARANIN. APARAJITA GHORA, MAHA-BALA CANDAM, MAHA-DIPTAM, MAHA-TEJAM, MAHA-SVETAM JVARA, MAHA-BALA-SRIYA-PANDARAVASINI
ARYA-TARA BHRI-KUTIM CED VA VIJAYA VAJRA MALITI, VI-SRUTAM PADMAKSHAN, VAJRA-JIHVA CAH MALA CED VA APARAJITAM, VAJRA-DANDI VISALA CA SANTA VAIDEHA PUJITAH, SAUMI RUPA.
MAHA SVETAM, ARYA-TARA, MAHA-BALA APARAJITA, VAJRA SAMKALA CED VAH VAJRA KAUMARIH KULAM-DHARI, VAJRA HASTA CA MAHA VIDYA TATHA KANCANAH MALIKAH, KUSUMBHA RATNA CED VA VAIROCANA KUTA-STHOSHNISHA, VI-JRIMBHA MANA CA VAJRA KANAKA PRABHA LOCANAH, VAJRA-TUNDI CA SVETA CA KAMALAKSHA,SASI-PRABHA, ITY-ADI MUDRA GANAH, SARVE RAKSHAM KURVANTU ITTAM MAMASYA.

SECTION 2: THE JEWELS DIVISION (SOUTHERN DIRECTION)
OM! RISHI-GANA PRA-SASTA TATHAGATOSHNISHA SITATAPATRAM HUM BHRUM
JAMBHANA HUM BHRUM
STAMBHANA HUM BHRUM
MOHANA HUM BHRUM
MATHANA HUM BHRUM
PARA VIDYA SAM-BHAKSHANA-KARA HUM BHRUM
SARVA DUSHTANAM STAMBHANA-KARA HUM BHRUM
SARVA YAKSHA RAKSHASA GRAHANAM VIDHVAMSANA-KARA HUM BHRUM
CATURASITINAM GRAHA SAHASRANAM VINASANA-KARA HUM BHRUM
ASHTA-VIMSATINAM NAKSHATRANAM PRA-SADANA-KARA HUM BHRUM ASHTANAM MAHA GRAHANAM VIDHVAMSANA-KARA RAKSHA RAKSHA MAM.
BHAGAVAN TATHAGATOSHNISHA, MAHA PRATY-ANGIRE, MAHA SAHASRA-BHUJE,
SAHASRA-SIRSHAI, KOTI SATA SAHASRA-NETRE, ABHEDYA JVALITA NATANAKA,
MAHA VAJRA-DHARA TRIBHUVANA MANDALA,
OM! SVASTI BHAVANTU ITTAM MAMASYA.

SECTION 3: THE LOTUS DIVISION (WESTERN DIRECTION)
RAJA-BHAYA, CORA-BHAYA, AGNI-BHAYA, UDAKA-BHAYA, VISHA-BHAYA, SASTRA-BHAYA, PARACAKRA-BHAYA, DUR-BHIKSHA-BHAYA, ASANI-BHAYA, AKALA-MRITYU-BHAYA, DHARANI-BHUMI-KAMPA-BHAYA, ULKA-PATA-BHAYA, RAJA-DANDA-BHAYA, NAGA-BHAYA, VIDYUT-BHAYA, SUPARNIN-BHAYA
DEVA-GRAHA, NAGA-GRAHA, YAKSHA-GRAHA, GANDHARVA-GRAHA, ASURA-GRAHA, GARUDA-GRAHA, KIMNARA-GRAHA, MAHORAGA-GRAHA, RAKSHASA-GRAHA, PRETA-GRAHA, PISACA-GRAHA, BHUTA-GRAHA, PUTANA-GRAHA, KATAPUTANA-GRAHA, KUMBHANDA-GRAHA, SKANDA-GRAHA, UNMADA-GRAHA, CHAYA-GRAHA, APA-SMARA-GRAHA, DAKA-DAKINI-GRAHA, REVATI-GRAHA, OJAHARINYA, GARBHAHARINYA, JATAHARINYA, JIVITAHARINYA, RUDHIRAHARINYA, VASAHARINYA, MAMSAHARINYA, MEDHAHARINYA, MAJJAHARINYA, VANTAHARINYA, ASUCYAHARINYA, CITTAHARINYA,
TESHAM SARVESHAM SARVA GRAHANAM.
VIDYAM CHIDAYAMI KILAYAMI PARI-VRAJAKA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI DAKA DAKINI KRITAM.
VIDYAM CHIDAYAMI KILAYAMI MAHA-PASUPATI RUDRA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI TATTVA GARUDA SAHEYA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI MAHA-KALA MATRI-GANA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI KAPALIKA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI JAYAKARA-MADHUKARA SARVARTHA-SADHANA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI CATUR-BHAGINI KRITAM.
VIDYAM CHIDAYAMI KILAYAMI BHRINGI-RITI NANDIKESVARA GANAPATI SAHEYA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI NAGNA SRAMANA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI ARHANTA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI VITA-RAGA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI BRAHMA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI RUDRA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI NARAYANA KRITAM.
VIDYAM CHIDAYAMI KILAYAMI VAJRA-PANI GUHYAKADHIPATI KRITAM.
VIDYAM CHIDAYAMI KILAYAMI RAKSHA RAKSHA MAM BHAGAVAN ITTAM MAMASYA.

SECTION 4: THE BUDDHA DIVISION (CENTRAL DIRECTION)
BHAGAVAN SITATAPATRA NAMO STUTE.
ASITA NARAKAH PRABHA SPHUTA VI-KAS SITATAPATREH,
JVARA JVARA, DAKA DAKA, VI-DAKA VI-DAKA,
DALA DALA, VI-DALA VI-DALA, CHIDA-CHIDA,
HUM HUM PHAT PHAT PHAT PHAT PHAT SVAHA HE HE PHAT.
AMOGHAYA PHAT. APRATIHATAYA PHAT.
VARA-PRADAYA PHAT. ASURA VIDARAKAYA PHAT.
SARVA DEVEBHYAH PHAT.
SARVA NAGEBHYAH PHAT. SARVA YAKSHEBHYAH PHAT.
SARVA GANDHARVEBHYAH PHAT.
SARVA ASUREBHYAH PHAT.
SARVA GARUDEBHYAH PHAT.
SARVA KIMNAREBHYAH PHAT.
SARVA MAHORAGEBHYAH PHAT.
SARVA RAKSHASEBHYAH PHAT.
SARVA BHUTEBHYAH PHAT. SARVA PISHACEBHYAH PHAT.
SARVA KUMBHANDEBHYAH PHAT.
SARVA PUTANEBHYAH PHAT.
SARVA KATAPUTANEBHYAH PHAT.
SARVA AUSHTRAKEBHYAH PHAT. SARVA DUR-LANGHITEBHYAH PHAT.
SARVA DUSH-PREKSHITEBHYAH PHAT.
SARVA JVAREBHYAH PHAT.
SARVA KRITYA KARMANI KAKHORDEBHYAH PHAT.
SARVA APASMAREBHYAH PHAT.
SARVA SHRAMANEBHYAH PHAT.
SARVA TIRTHIKEBHYAH PHAT.
SARVA UNMADEBHYAH PHAT.
SARVA VIDYA ACHARYEBHYAH PHAT.
JAYAKARA-MADHUKARA SARVATHA-SADHAKEBHYO VIDYA ACHARYEBHYAH PHAT.
CATUR-BHAGHINIBHYAH PHAT.
VAJRA KAUMARI KULAM-DHARI VIDYARAJEBHYAH PHAT.
MAHA PRATY-ANGIREBHYAH PHAT.
VAJRA SAMKALAYA PRATY-ANGIRA RAJAYA PHAT.
MAHAKALAYA MATRI-GANA NAMAS-KRITAYA PHAT.
INDRAYA PHAT. BRAHMANAYA PHAT. RUDRAYA PHAT. VISHNUYA PHAT.
VAISNAVIYE PHAT. BRAHMIYE PHAT. VARAHIYE PHAT. AGNIYE PHAT.
MAHA-KALIYE PHAT. RAUDRIYE PHAT. KALA-DANDIYE PHAT. AINDRIYE PHAT.
MATRIYE PHAT. CHAMUNDRIYE PHAT. KALA-RATRIYE PHAT. KAPALIYE PHAT.
ADHI-MUKTIKA SMASANA VASINIYE PHAT. YE KECID SATTVA.

SECTION 5: THE KARMA DIVISION (NORTHERN DIRECTION)
DUSHTA-CITTA, PAPA-CITTA, RAUDRA-CITTA, VI-DVE-SHA-CITTA, AMITRA-CITTA,
UT-PADAYANTI, KILAYANTI, MANTRAYANTI, JAPANTI, CYUT HANTI.
OJAHARA, GARBHAHARA, RUDHIRAHARA, MAMSAHARA, MEDHAHARA, MAJJAHARA, VASAHARA, JATAHARA, JIVITAHARA, BALYAHARA, MALYAHARA, GANDHAHARA, PUSHPAHARA, PHALAHARA, SASYAHARA.
PAPA-CITTA, DUSHTA-CITTA, RAUDRA-CITTA
DEVA-GRAHA, NAGA-GRAHA, YAKSHA-GRAHA,
GANDHARVA-GRAHA, ASURA-GRAHA, GARUDA-GRAHA,
KIMNARA-GRAHA, MAHORAGA-GRAHA, RAKSHASA-GRAHA,
PRETA-GRAHA, PISACA-GRAHA, BHUTA-GRAHA,
PUTANA-GRAHA, KATAPUTANA-GRAHA, KUMBHANDA-GRAHA,
SKANDHA-GRAHA, UNMADA-GRAHA, CHAYA-GRAHA,
APASMARA-GRAHA. DAKA-DAKINI-GRAHA, REVATI-GRAHA,
JAMIKA-GRAHA, SAKUNI-GRAHA, MATRI-NANDI-GRAHA,
MUSHTIKA-GRAHA, KANTHAPANINI-GRAHA, MISHIKA-MAHISHAKA-GRAHA,
MRIGARAJA-GRAHA, MATRIKA-GRAHA, KAMINI-GRAHA,
MUKHA-MANDIKA-GRAHA, LAMBA-GRAHA.
JVARA EKAHIKA, DVAITIYAKA, TRAITIYAKA, CATURTHAKA,
NITYA-JVARA, VISHAMA-JVARA,
VATIKA, PAITTIKA, SLAISHMIKA, SAM-NIPATIKA, SARVA JVARA,
SIRO’RTI, ARDHAVABHEDAKA, AROCAKA,
AKSHI ROGAM, MUKHA ROGAM, HARDA ROGAM,
GHRANA SULAM, KARNA SULAM,
DANTA SULAM, HRIDAYA SULAM, MARMAN SULAM,
PARSVA SULAM, PRISHTHA SULAM, UDARA SULAM,
KATI SULAM, VASTI SULAM, URU SULAM, NAKHA SULAM,
HASTA SULAM, PADA SULAM, SARVA ANGA-PRATYANGA SULAM;
BHUTA, VETADA, DAKA DAKINI, JVARA, DADRU, KANDU, KITIBHA, LUTA, VAISARPA, LOHA-LINGA; SASTRA SAM-GARA, VISHA YOGA, AGNI UDAKA, MARA VAIRA KANTARA, AKALA-MRITYU;
TRY-AMBUKA, TRAI-LATA, VRISCIKA, SARPA, NAKULA, SIMHA, VYAGHRA, RIKSHA, TARAKSHA, CAMARA, JIVITA BHITE TESHAM SARVESHAM.
MAHA SITATAPATRA, MAHA VAJROSHNISHA, MAHA PRATY-ANGIRAM,
YAVAT DVADASA YOJANA ABHY-ANTARENA
SIMA BANDHAM KAROMI. DISA BANDHAM KAROMI. PARA VIDYA BANDHAM KAROMI.
TEJO BANDHAM KAROMI. HASTA BANDHAM KAROMI. PADA BANDHAM KAROMI.
SARVA ANGA-PRATYANGA BANDHAM KAROMI.
TADYATHA:
OM! ANALE ANALE VISADA VISADA, BANDHA BANDHA BANDHANI BANDHANI,
VIRA VAJRAPANI PHAT, HUM BHRUM PHAT SVAHA.
NAMO SARVA TATHAGATA SUGATAYA ARHATE SAMYAK-SAMBUDDHAYA
SIDDHYANTU MANTRAPADAYA SVAHA.

Version 2 here
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Re: The Shurangama Dharani

Postby Will » Tue Aug 17, 2010 4:49 am

The last 11 lines of the mantra are called the Heart of it and these lines are very powerful.

dwo jr two
nan
e na li
pi she ti
pi la
ba she la
two li
pan two pan two ni
ba she la bang ni pan
hu syin du lu yung pan
swo pe he.


Or in romanized Sanskrit:

TADYATHA OM
ANALE ANALE
VISADA VISADA
BANDHA BANDHA
BANDHANI BANDHANI
VAIRA VAJRAPANI PHAT
HUM BHRUM PHAT SVAHA
Last edited by Will on Wed Aug 18, 2010 10:15 pm, edited 2 times in total.
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby Aemilius » Tue Aug 17, 2010 3:58 pm

Did You know venerable master Shuan Hua ? Did he really teach Dharma everyday (or not eat) till the end of his life? How did he die? or enter the final rest ?


Will wrote:The last 11 lines of the mantra are called the Heart of it and these lines are very powerful.

dwo jr two
nan
e na li
pi she ti
pi la
ba she la
two li
pan two pan two ni
ba she la bang ni pan
hu syin du lu yung pan
swo pe he.
svaha
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Re: The Shurangama Dharani

Postby Will » Tue Aug 17, 2010 5:08 pm

Aemilius wrote:Did You know venerable master Shuan Hua ? Did he really teach Dharma everyday (or not eat) till the end of his life? How did he die? or enter the final rest ?


I took refuge with him in 1979 and knew him a little after that - I was not a close disciple.

Here is Wiki on his passing:

In his final years, Hsuan Hua had become so sick he couldn't even climb a single step. Even when the doctors diagnosed that he had only seven days left to live, Hsuan Hua refused to rest or seek treatment. Leaning on his cane and riding in a wheelchair, he continued to speak the Dharma in various places. He then became so ill that he couldn't get up from the bed, yet he still instructed his disciples over the phone or even appeared in their dreams to teach them, according to some of his disciples. Finally, he collapsed from illness.

On June 7, 1995, Hsuan Hua died in Los Angeles at Cedars-Sinai Medical Center from complications of exhaustion. His sudden passing came as a shock to most of disciples. Prior to his death, he asked his disciples:

"After I depart you can recite the Avatamsaka Sutra and the name of Amitabha Buddha for however many days you would like, perhaps seven days or forty-nine days. After the cremation, scatter my remains in empty space. I do not want you to do anything else at all. Do not build me any pagodas or memorials. I came into the world without anything; when I depart, I still do not want anything, and I do not want to leave any traces in the world."
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby remm » Wed Aug 18, 2010 2:15 am

Here is a very powerful story displaying the Venerable Master Hua's vigor.

There was a chinese monk who was very fortunate enough to meet the Venerable Master the day right before his entering of Nirvana. He described that the Venerable Master was very sick and was laying in bed, at this point the Master was too sick to give dharma lectures. As he approached the Venerable Master who was laying in bed, the Master knew of this and used all his strength to sit up and greet this monk. This Dharma Master was very touched as he knew the condition of the Venerable Master, but seeing how the Venerable Master gathered up every inch of strength to greet him, he saw that the Ven. Master truly respected the left home people. At that time, the Dharma Master asked the Venerable Master Hua what is the most sacred teaching that people should cultivate during this age of decline in proper dharma? And the Venerable Master proclaimed that all of his life he has cultivated the six guiding principles which are: No fighting, No greed, No selfishness, No seeking, No Pursuing Personal Advantage, and No Lying. The Venerable Master even described how to follow these teachings with a minor lecture to this monk, after that the monk respectfully bowed and withdrew.

That story demonstrates how the Venerable Master truly cherished the Triple Jewel. Even on the day right before his passing he would gather up all his strength to greet a fellow monk. The Venerable Master Hua was an outstanding advocate of Buddhism, there are many more stories of how the Master was so selfless in his cultivation and crossing over living beings. Many people who were around him during the time of the Master would witness first hand in person how the Venerable Master never once put himself before anyone else, even until his last days.
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Re: The Shurangama Dharani

Postby Will » Thu Aug 19, 2010 9:54 pm

This book is not a commentary on each line of the mantra, but it does have much valuable buddhadharma, plus practitioners experiences with the mantra: http://www.bttsonline.org/product.aspx?pid=250
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby theimperialdragon » Sat Sep 25, 2010 7:25 pm

Will wrote:The last 11 lines of the mantra are called the Heart of it and these lines are very powerful.

dwo jr two
nan
e na li
pi she ti
pi la
ba she la
two li
pan two pan two ni
ba she la bang ni pan
hu syin du lu yung pan
swo pe he.


Or in romanized Sanskrit:

TADYATHA OM
ANALE ANALE
VISADA VISADA
BANDHA BANDHA
BANDHANI BANDHANI
VAIRA VAJRAPANI PHAT
HUM BHRUM PHAT SVAHA


Thank you for your kind explanation that this the above mantra is the heart of the Shurangama Sutra.

I have this Tibetan Mantra and I would like to ask if it is the same as the above one in Sanskrit?

Many thanks :smile:

TADYATHA OM AHNALÉ AHNALÉ KHASAMÉ KHASAMÉ BIRÉ BIRÉ SOMI SOMI SARVA BUDDHA AHDRI TANA AHDRI TANA TÉ SARVA TATHAGATA USHNISHA SHITATA PATRI HUM PÉ
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Re: The Shurangama Dharani

Postby Will » Sun Sep 26, 2010 9:50 am

theimperialdragon wrote:
Will wrote:The last 11 lines of the mantra are called the Heart of it and these lines are very powerful.

dwo jr two
nan
e na li
pi she ti
pi la
ba she la
two li
pan two pan two ni
ba she la bang ni pan
hu syin du lu yung pan
swo pe he.


Or in romanized Sanskrit:

TADYATHA OM
ANALE ANALE
VISADA VISADA
BANDHA BANDHA
BANDHANI BANDHANI
VAIRA VAJRAPANI PHAT
HUM BHRUM PHAT SVAHA


Thank you for your kind explanation that this the above mantra is the heart of the Shurangama Sutra.

I have this Tibetan Mantra and I would like to ask if it is the same as the above one in Sanskrit?

Many thanks :smile:

TADYATHA OM AHNALÉ AHNALÉ KHASAMÉ KHASAMÉ BIRÉ BIRÉ SOMI SOMI SARVA BUDDHA AHDRI TANA AHDRI TANA TÉ SARVA TATHAGATA USHNISHA SHITATA PATRI HUM PÉ


It does not look quite the same. There may be another recension of the Dharani perhaps?
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby theimperialdragon » Sun Sep 26, 2010 4:47 pm

Thanks for your swift reply :thanks:

I'm a Tibetan Buddhism practitioner and I have been really interested in the Shurangama Sutra. Are there any mantras or sutras for the Shurangama Sutra in Tibetan of the Sanskrit version:

TADYATHA OM
ANALE ANALE
VISADA VISADA
BANDHA BANDHA
BANDHANI BANDHANI
VAIRA VAJRAPANI PHAT
HUM BHRUM PHAT SVAHA


And in regards to the above mantra, can you please guide as to which part of the day would be the best time to chant?

Many thanks! :smile:
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Re: The Shurangama Dharani

Postby Will » Sun Sep 26, 2010 8:22 pm

theimperialdragon wrote:Thanks for your swift reply :thanks:

I'm a Tibetan Buddhism practitioner and I have been really interested in the Shurangama Sutra. Are there any mantras or sutras for the Shurangama Sutra in Tibetan of the Sanskrit version:

TADYATHA OM
ANALE ANALE
VISADA VISADA
BANDHA BANDHA
BANDHANI BANDHANI
VAIRA VAJRAPANI PHAT
HUM BHRUM PHAT SVAHA


And in regards to the above mantra, can you please guide as to which part of the day would be the best time to chant?

Many thanks! :smile:


Frequency, concentration and an altruistic motive are what counts, not time of day or season.

This Wiki article says your mantra version came from a Sitatapatra sadhana. Search more regarding Sitapatra and learn more; I am no expert. http://en.wikipedia.org/wiki/Sitatapatra
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby theimperialdragon » Thu Oct 07, 2010 6:07 pm

Thank you so much for your kind advice. I have written out the Sanskrit Shurangama Long Dharani on a cotton cloth and placed it inside this pouch which I wear around my neck all the time. I would like to ask if I have to use the restroom, do I need to remove the pouch? This is because most of the time when I am alone, I am unable to remove it and place it in a place that is safe.

Thank you.
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Re: The Shurangama Dharani

Postby Will » Thu Oct 07, 2010 6:32 pm

theimperialdragon wrote:Thank you so much for your kind advice. I have written out the Sanskrit Shurangama Long Dharani on a cotton cloth and placed it inside this pouch which I wear around my neck all the time. I would like to ask if I have to use the restroom, do I need to remove the pouch? This is because most of the time when I am alone, I am unable to remove it and place it in a place that is safe.

Thank you.


I wear a small locket of the mantra and take it off sometimes while sleeping - otherwise not. Use this verse from chapter 11 of the Avatamsaka Sutra while in the restroom, if it makes you worry less.

As I go to the toilet,
I vow that sentient beings
Will cast out greed, anger, and delusion,
And cleanse themselves of offense dharmas.
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby tktru » Fri Oct 08, 2010 10:54 pm

I wear a small locket of the mantra and take it off sometimes while sleeping - otherwise not. Use this verse from chapter 11 of the Avatamsaka Sutra while in the restroom, if it makes you worry less.

As I go to the toilet,
I vow that sentient beings
Will cast out greed, anger, and delusion,
And cleanse themselves of offense dharmas.
[/quote]

I see that verse a lot in temple restrooms, they're often accompanied by a mantra. Do you know what the mantra is by any chance?
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Re: The Shurangama Dharani

Postby Will » Sat Oct 09, 2010 3:26 am

tktru wrote:Will: I wear a small locket of the mantra and take it off sometimes while sleeping - otherwise not. Use this verse from chapter 11 of the Avatamsaka Sutra while in the restroom, if it makes you worry less.

As I go to the toilet,
I vow that sentient beings
Will cast out greed, anger, and delusion,
And cleanse themselves of offense dharmas.


tktru: I see that verse a lot in temple restrooms, they're often accompanied by a mantra. Do you know what the mantra is by any chance?


No, sorry.
Last edited by Will on Tue Jul 12, 2011 4:21 pm, edited 1 time in total.
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby Will » Sat Oct 16, 2010 7:10 pm

I wonder if someone literate in Chinese could help out. Here is the romanized Sanskrit & Chinese of the Mantra:

http://www.dharmabliss.org/audio/sur-te ... skt-ch.htm

Lines in the romanized Chinese are 104-108
chr dwo ni
e jya la
mi li ju
bwo li dan la ye
ning jye li

What are the corresponding Sanskrit words to these 5 lines?
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby remm » Sun Oct 17, 2010 9:31 pm

The five Great Hearts Mantra of the Five Family Buddhas in Sanskrit:

104: Chedana
105: Akala
106: Mrtyu
107: Prasamana
108: Karim

Chr Two Ni
E Jya La
Mi Li Jyu
Bwo Li Dan La Ye
Ning Jye Li


These five lines are the strongest in the Shurangama Mantra for dispelling black magic, voodoo, curses, mantras of externalists and heavenly demons.
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Re: The Shurangama Dharani

Postby Will » Mon Oct 18, 2010 12:11 am

remm wrote:The five Great Hearts Mantra of the Five Family Buddhas in Sanskrit:

104: Chedana
105: Akala
106: Mrtyu
107: Prasamana
108: Karim

Chr Two Ni
E Jya La
Mi Li Jyu
Bwo Li Dan La Ye
Ning Jye Li


These five lines are the strongest in the Shurangama Mantra for dispelling black magic, voodoo, curses, mantras of externalists and heavenly demons.


Grateful prostrations to you remm!
One should refrain from biased judgments and doubting in fathoming the Buddha and the Dharma of the Buddhas. Even though a dharma may be extremely difficult to believe, one should nonetheless maintain faith in it. Nagarjuna
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Re: The Shurangama Dharani

Postby theimperialdragon » Mon Oct 18, 2010 7:51 pm

Hi, I've been chanting the Sanskrit version of the Shurangama Heart Mantra that goes like this:

TADYATHA OM
ANALE ANALE
VI-SA-DA VI-SA-DA
BANDHA BANDHA
BANDHANI
BANDHANI
VIRA
VAJRA-PANI PHAT
HUM BHRUM
PHAT SVAHA


However, the commentary suggested that I have to at least remember the Siddham letter. Can you kindly explain what this means?

Thank you very much. :namaste:
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