This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
Buddhism Mantras gathers fifteen formulas recited across the tradition's major branches, from a single seed syllable used to steady attention to one of the longest chanted texts in common liturgical use, together with the atlas's own policy on what it will not reproduce.
Theravada practice treats sound as a support rather than a power: Namo Tassa opens recitation as an understood sentence rather than a formula, the Three Refuges are a declaration of direction that practitioners would themselves call a recitation and not a mantra, and Buddho, a modern systematisation of an old word from the Thai forest lineage, carries no doctrine that the sound itself is efficacious. East Asian Pure Land and Nichiren practice make the opposite claim for their own formulas: Namu Amida Butsu is held by Shinran to be Amida working through the practitioner rather than an effort that earns merit, and Nam-myoho-renge-kyo, proclaimed by Nichiren in 1253, is held to contain the whole of the Lotus Sutra it names.
Several formulas circulate openly regardless of vehicle. Om Mani Padme Hum, the most widely recited formula here, and Om Tare Tuttare Ture Svaha require no empowerment, as does the Manjushri mantra, whose core is a Gandhari syllabary rather than invented sound. Gate Gate Paragate closes the Heart Sutra under a live scholarly dispute over whether its Sanskrit is fully grammatical.
Set against this open majority is one class the atlas deliberately withholds: the mantras of the higher yoga tantras and specific yidam practices, transmitted only within a qualified teacher's empowerment. The atlas records that distinction and supplies nothing from the withheld class.