by Hsuan Hua
bu duo jie la he
jiu pan cha jie la he
bu dan na jie la he
jia zha bu dan na jie la he
xi qian du jie la he
e bo xi mo la jie la he
wu tan mo tuo jie la he
che ye jie la he
xi li po di jie la he
she duo he li nan
jie po he li nan
lu di la he li nan
mang suo he li nan
mi tuo he li nan
mo she he li nan
she duo he li nu
shi bi duo he li nan
pi duo he li nan
po duo he li nan
e shu zhe he li nu
zhi duo he li nu
di shan sa pi shan
sa po jie la he nan
pi tuo ye she
chen tuo ye mi
ji la ye mi
bo li ba la zhe jia
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
cha yan ni
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
mo he bo shu bo dan ye
lu tuo la
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
nuo la ye na
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
dan tuo qie lu cha xi
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
mo he jia la
mo dan li qie na
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
jia bo li jia
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
she ye jie la
mo du jie la
sa po la tuo suo da na
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
zhe du la
po qi ni
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
pi li yang qi li zhi
nan tuo ji sha la
qie na bo di
suo xi ye
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
na jie na she la po na
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
e luo han
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
pi duo la qie
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
ba she la bo ni
ju xi ye ju xi ye
jia di bo di
qi li dan
pi tuo ye she
chen tuo ye mi
ji la ye mi
la cha wang
po qie fan
yin tu na mo mo xie
IV.
po qie fan
sa dan duo bo da la
na mo cui du di
e xi duo na la la jia
bo la po
xi pu zha
pi jia sa dan duo bo de li
shi fo la shi fo la
tuo la tuo la
pin tuo la pin tuo la
chen tuo chen tuo
hu xin hu xin
pan zha pan zha pan zha
pan zha pan zha
suo he
xi xi pan
e mu jia ye pan
e bo la ti he duo pan
po la bo la tuo pan
e su la
pi tuo la
bo jia pan
sa po ti pi bi pan
sa po na qie bi pan
sa po yao cha bi pan
sa po qian ta po bi pan
sa po bu dan na bi pan
jia zha bu dan na bi pan
sa po tu lang zhi di bi pan
sa po tu si bi li
qi shai di bi pan
sa po shi po li bi pan
sa po e bo xi mo li bi pan
sa po she la po na bi pan
sa po di di ji bi pan
sa po dan mo tuo ji bi pan
sa po pi tuo ye
la shi zhe li bi pan
she ye jie la
mo du jie la
sa po la tuo suo tuo ji bi pan
pi di ye
zhe li bi pan
zhe du la
fu qi ni bi pan
ba she la
ju mo li
pi tuo ye
la shi bi pan
mo he bo la ding yang
yi qi li bi pan
ba she la shang jie la ye
bo la zhang qi la she ye pan
mo he jia la ye
mo he mo dan li jia na
na mo suo jie li duo ye pan
bi shai na bei ye pan
bo la he mo ni ye pan
e qi ni ye pan
mo he jie li ye pan
jie la tan chi ye pan
mie dan li ye pan
lao dan li ye pan
zhe wen cha ye pan
jie luo la dan li ye pan
jia bo li ye pan
e di mu zhi duo
jia shi mo she nuo
po si ni ye pan
yan ji zhi
sa tuo po xie
mo mo yin tu na mo mo xie
V.
tu shai zha zhi duo
e mo dan li zhi duo
wu she he la
qie po he la
lu di la he la
po suo he la
mo she he la
she duo he la
shi bi duo he la
ba liao ye he la
qian tuo he la
bu shi bo he la
po la he la
po xie he la
bo bo zhi duo
tu shai zha zhi duo
lao tuo la zhi duo
yao cha jie la he
la cha suo jie la he
bi li duo jie la he
pi she zhe jie la he
bu duo jie la he
jiu pan cha jie la he
xi qian tuo jie la he
wu dan mo tuo jie la he
che ye jie la he
e bo sa mo la jie la he
zhai que ge
cha qi ni jie la he
li fo di jie la he
she mi jia jie la he
she ju ni jie la he
mu tuo la
nan di jia jie la he
e lan po jie la he
qian du bo ni jie la he
shi fa la
yin jia xi jia
zhui di yao jia
dan li di yao jia
zhe tu tuo jia
ni ti shi fa la
bi shan mo shi fa la
bo di jia
bi di jia
shi li shai mi jia
suo ni bo di jia
sa po shi fa la
shi lu ji di
mo tuo pi da lu zhi qian
e qi lu qian
mu que lu qian
jie li tu lu qian
jie la he
jie lan jie na shu lan
dan duo shu lan
qi li ye shu lan
mo mo shu lan
ba li shi po shu lan
bi li shai zha shu lan
wu tuo la shu lan
jie zhi shu lan
ba xi di shu lan
wu lu shu lan
chang qie shu lan
he xi duo shu lan
ba tuo shu lan
suo fang ang qie
bo la zhang qie shu lan
bu duo bi duo cha
cha qi ni
shi p
o la
tuo tu lu jia
jian du lu ji zhi
po lu duo pi
sa bo lu
he ling qie
shu sha dan la
suo na jie la
pi sha yu jia
e qi ni
wu tuo jia
mo la pi la
jian duo la
e jia la
mi li du
da lian bu jia
di li la zha
bi li shai zhi jia
sa po na ju la
si yin qie bi
jie la li yao cha
dan la chu
mo la shi
fei di shan
suo pi shan
xi dan duo bo da la
mo he ba she lu
shai ni shan
mo he bo lai zhang qi lan
ye bo tu tuo
she yu she nuo
bian da li na
pi tuo ye
pan tan jia lu mi
di shu
pan tan jia lu mi
bo la pi tuo
pan tan jia lu mi
da zhi tuo
nan
e na li
pi she ti
pi la
ba she la
tuo li
pan tuo pan tuo ni
ba she la bang ni pan
hu xin du lu yong pan
suo po he
The Powers of the Mantra
“Ānanda, all Buddhas throughout the ten directions are born from the esoteric lines of this Mantra of the White Canopy, with its subtle and wonderful phrases and sections spoken by the Buddha seated within the light at the crown of Thus-Come One’s head.
“By means of this mantra of the mind, the Thus-Come Ones of the ten directions have gained supreme, right, and universal wisdom.
“Wielding this mantra of the mind, the Thus-Come Ones of the ten directions subdue all demons and show the right way to all who are on a wrong path.
“Conveyed by the power of this mantra of the mind, the Thus-Come Ones of the ten directions, each seated upon a magnificent lotus-flower, appear in response to the needs of beings in numberless lands.
“Holding fast to this mantra of the mind, the Thus-Come Ones of the ten directions appear in numberless lands to turn the great Wheel of the Dharma.
“Employing this mantra of the mind, the Thus-Come Ones of the ten directions bestow predictions upon beings everywhere, each one circling his right hand over the crown of the head of each of these beings. They bestow predictions22 even upon beings who have not yet become enlightened.
“Relying on this mantra of the mind, the Thus-Come Ones of the ten directions also rescue beings everywhere from suffering in its various forms: the sufferings endured in the hells; the sufferings endured by hungry ghosts; the sufferings endured by animals; the sufferings endured by the blind, the deaf, and the mute; the sufferings caused by the presence of people one detests; the sufferings caused by the absence of people one loves; the sufferings caused by the failure to get what one wants; and the sufferings caused by the fire of the five aggregates. The Thus-Come Ones of the ten directions can rescue beings from sudden misfortunes, whether great or small, whether caused by thieves, armies, kings, imprisonment, wind, fire, flood, hunger, thirst, or penury. The Thus-Come Ones can dispel all these misfortunes by reciting this mantra.
“In harmony with this mantra of the mind, the Thus-Come Ones of the ten directions, in the four aspects of their comportment, have previously served good and wise teachers and have made appropriate offerings to them. They have been chosen as great Dharma-Princes among the disciples of as many Thus-Come Ones as there are sand-grains in the River Ganges.
“By putting into practice this mantra of the mind, the Thus-Come Ones of the ten directions gather together the beings with whom they have strong affinities and ensure that any of these beings who are adherents of the Lesser Vehicle will not be alarmed upon hearing the esoteric teachings concerning the Matrix of the Thus-Come One.
“Through reciting this mantra of the mind, the Thus-Come Ones of the ten directions realize supreme enlightenment and enter the perfect nirvana as they sit beneath a bodhi tree.
“By transmitting this mantra of the mind, the Thus-Come Ones of the ten directions pass on the work of the Buddha’s Dharma to others so that after their nirvana the Dharma can endure and so that all can remain pure by following the precepts strictly and flawlessly.
“Were I to continue speaking of the virtues of this Mantra of the White Canopy, which is proclaimed from within the blaze of light at the crown of the Buddha’s head, I could continue to explain it from morning to night without interruption and without repeating myself and yet still not finish, even if I were to keep on speaking for as many eons as there are sand-grains in the River Ganges.
“This mantra may also be called ‘The Mantra that is Spoken from above the Crown of the Thus-Come One’s Head.’
“All of you who still need instruction and have not yet escaped from the cycle of death and rebirth, but have vowed with great sincerity to become Arhats, must be certain to practice this mantra if you wish to remain free of demonic influences while you are seated in your place of awakening.
“Ānanda, the people of any country in any world can write out this mantra on birch-bark, palm-leaves,23 papyrus,24 or white cotton cloth — whatever material is native to their region — and each of them can keep the written mantra in a fragrant pouch. You should know that even if these people are dull-witted and cannot recite or memorize the mantra, they can still wear the pouch or keep it in their dwellings. If they do this, then throughout their lives, no poison will ever be able to harm them.
“Ānanda, I will now tell you more about how this mantra can protect beings of the world and rescue them from danger, how it can deliver them from every fear and help them attain transcendent wisdom.
“You should know that, after my nirvana, in the time of the Dharma’s ending, people who can recite this mantra or teach others to recite it will be in no danger of being burned, or of being drowned, or of being harmed by mild or strong poisons. Further, when they are absorbed in samādhi, no evil spell will have the power to ensnare them, whether the spell be cast by gods, dragons, ghosts, or spirits, including terrestrial or celestial spirits, demonic ghosts, and nightmare ghosts. Any substance made venomous by spell, curse, or sorcerer’s hex, any poisonous herb, any potion made toxic by the admixture of metals such as gold or silver, any noxious vapor derived from plants, trees, insects, or snakes, indeed any of the countless kinds of poisonous substances — all these will turn into ambrosia upon entering the mouths of people who recite this mantra. No evil spirit dwelling in a celestial body, nor any other ghost or spirit that harbors malice toward people, will have the power to work its evil on them. They will always be guarded and protected by Vināyaka and by other once-hostile ghost-kings who have been tamed by deep kindness.
