In addition to the Five Royal Sūtras: (6) Aparimitāyur­jñāna (tshe dang ye shes dpag tu med pa’i mdo, Toh 674), for extending longevity (tshe bsring); (7) gos sngon can gyi gzungs, perhaps Bhagavān­nīlāmbara­dhara­vajrapāṇi­tantra (Toh 498) but possibly another of the several texts on this form of Vajrapāṇi, for protection (srung ba); (8) Uṣṇīṣa­sitāta­patrā (gtsug tor gdugs dkar, Toh 590, 591, and 592), for averting (zlog pa); (9) Vasu­dhāra (nor rgyun ma, Toh 663 and 664), for increasing resources (longs spyod spel ba); and (10) Ekākṣarīmātā­prajñā­pāramitā (sher phyin yi ge gcig ma, Toh 23), for the essence (snying po).

Ten sūtras said to have been recommended to the Tibetan king Tri Songdetsen by the Indian master Padmasambhava. Their mention in the Padma Kathang takes the form only of a brief list of their abbreviated titles and functions, and in some cases does not allow their certain identification with the canonical texts that have survived in the Kangyur. (1) as aspiration, Bhadracaryā­praṇidhāna (bzang spyod smon lam, the concluding verses in Chapter 56 in Toh 44-45, The Stem Array) and also The Prayer of Good Conduct, Toh 1095; (2) as ablution, Vajravidāraṇā­dhāraṇī (rdo rje rnam ’joms pa, Toh 750, Vajra Conqueror); (3) as view, Prajñā­pāramitāhṛdaya (shes rab snying po, Toh 21 and Toh 531, The Heart of the Perfection of Wisdom, the Blessed Mother); (4) as cultivation, Atyayajñāna (’da’ ka ye shes, Toh 122, The Sūtra on Wisdom at the Hour of Death); (5) as purification of karmic obscuration, bya ba ltung bshags from the Vinayaviniścayopāli­paripṛcchā (Toh 68, Determining the Vinaya: Upāli’s Questions, 1.43–1.52); (6) for longevity, Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa’i mdo, most likely Toh 675, The Aparimitāyurjñāna Sūtra [2]); (7) for protection, gos sngon can gyi gzungs, one of the several texts on this form of Vajrapāṇi but possibly the Nīlāmbaradhara­vajrapāṇi­kalpa (Toh 748, The Dhāraṇī of Blue-Clad Vajrapāṇi); (8) for averting, Sitātapatrāparājitā (gdugs dkar gzhan gyis mi thub pa, most probably Toh 592, The Invincible Sitātapatrā [1]); (9) for increasing resources, Vasudhārā­dhāraṇī (nor rgyun ma’i gzungs, Toh 662, 663, or 664, The Dhāraṇī of Vasudhārā); and (10) as the essence, Ekākṣarīmātā­prajñāpāramitā (sher phyin yi ge gcig ma, Toh 23, The Perfection of Wisdom Mother in One Syllable).

Ten sūtras said to have been recommended to the Tibetan king Tri Songdetsen by the Indian master Padmasambhava. Their mention in the Padma Kathang takes the form only of a brief list of their abbreviated titles and functions, and in some cases does not allow their certain identification with the canonical texts that have survived in the Kangyur. (1) as aspiration, Bhadracaryā­praṇidhāna (bzang spyod smon lam, the concluding verses in Chapter 56 in Toh 44-45, The Stem Array) and also The Prayer of Good Conduct, Toh 1095; (2) as ablution, Vajravidāraṇā­dhāraṇī (rdo rje rnam ’joms pa, Toh 750, Vajra Conqueror); (3) as view, Prajñā­pāramitāhṛdaya (shes rab snying po, Toh 21 and Toh 531, The Heart of the Perfection of Wisdom, the Blessed Mother); (4) as cultivation, Atyayajñāna (’da’ ka ye shes, Toh 122, The Sūtra on Wisdom at the Hour of Death); (5) as purification of karmic obscuration, bya ba ltung bshags from the Vinayaviniścayopāli­paripṛcchā (Toh 68, Determining the Vinaya: Upāli’s Questions, 1.43–1.52); (6) for longevity, Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa’i mdo, most likely Toh 675, The Aparimitāyurjñāna Sūtra [2]); (7) for protection, gos sngon can gyi gzungs, one of the several texts on this form of Vajrapāṇi but possibly the Nīlāmbaradhara­vajrapāṇi­kalpa (Toh 748, The Dhāraṇī of Blue-Clad Vajrapāṇi); (8) for averting, Sitātapatrāparājitā (gdugs dkar gzhan gyis mi thub pa, most probably Toh 592, The Invincible Sitātapatrā [1]); (9) for increasing resources, Vasudhārā­dhāraṇī (nor rgyun ma’i gzungs, Toh 662, 663, or 664, The Dhāraṇī of Vasudhārā); and (10) as the essence, Ekākṣarīmātā­prajñāpāramitā (sher phyin yi ge gcig ma, Toh 23, The Perfection of Wisdom Mother in One Syllable).

Ten sūtras said to have been recommended to the Tibetan king Tri Songdetsen by the Indian master Padmasambhava. Their mention in the Padma Kathang takes the form only of a brief list of their abbreviated titles and functions, and in some cases does not allow their certain identification with the canonical texts that have survived in the Kangyur. (1) as aspiration, Bhadracaryā­praṇidhāna (bzang spyod smon lam, the concluding verses in Chapter 56 in Toh 44-45, The Stem Array) and also The Prayer of Good Conduct, Toh 1095; (2) as ablution, Vajravidāraṇā­dhāraṇī (rdo rje rnam ’joms pa, Toh 750, Vajra Conqueror); (3) as view, Prajñā­pāramitāhṛdaya (shes rab snying po, Toh 21 and Toh 531, The Heart of the Perfection of Wisdom, the Blessed Mother); (4) as cultivation, Atyayajñāna (’da’ ka ye shes, Toh 122, The Sūtra on Wisdom at the Hour of Death); (5) as purification of karmic obscuration, bya ba ltung bshags from the Vinayaviniścayopāli­paripṛcchā (Toh 68, Determining the Vinaya: Upāli’s Questions, 1.43–1.52); (6) for longevity, Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa’i mdo, most likely Toh 675, The Aparimitāyurjñāna Sūtra [2]); (7) for protection, gos sngon can gyi gzungs, one of the several texts on this form of Vajrapāṇi but possibly the Nīlāmbaradhara­vajrapāṇi­kalpa (Toh 748, The Dhāraṇī of Blue-Clad Vajrapāṇi); (8) for averting, Sitātapatrāparājitā (gdugs dkar gzhan gyis mi thub pa, most probably Toh 592, The Invincible Sitātapatrā [1]); (9) for increasing resources, Vasudhārā­dhāraṇī (nor rgyun ma’i gzungs, Toh 662, 663, or 664, The Dhāraṇī of Vasudhārā); and (10) as the essence, Ekākṣarīmātā­prajñāpāramitā (sher phyin yi ge gcig ma, Toh 23, The Perfection of Wisdom Mother in One Syllable).

Ten sūtras said to have been recommended to the Tibetan king Tri Songdetsen by the Indian master Padmasambhava. Their mention in the Padma Kathang takes the form only of a brief list of their abbreviated titles and functions, and in some cases does not allow their certain identification with the canonical texts that have survived in the Kangyur. (1) as aspiration, Bhadracaryā­praṇidhāna (bzang spyod smon lam, the concluding verses in Chapter 56 in Toh 44-45, The Stem Array) and also The Prayer of Good Conduct, Toh 1095; (2) as ablution, Vajravidāraṇā­dhāraṇī (rdo rje rnam ’joms pa, Toh 750, Vajra Conqueror); (3) as view, Prajñā­pāramitāhṛdaya (shes rab snying po, Toh 21 and Toh 531, The Heart of the Perfection of Wisdom, the Blessed Mother); (4) as cultivation, Atyayajñāna (’da’ ka ye shes, Toh 122, The Sūtra on Wisdom at the Hour of Death); (5) as purification of karmic obscuration, bya ba ltung bshags from the Vinayaviniścayopāli­paripṛcchā (Toh 68, Determining the Vinaya: Upāli’s Questions, 1.43–1.52); (6) for longevity, Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa’i mdo, most likely Toh 675, The Aparimitāyurjñāna Sūtra [2]); (7) for protection, gos sngon can gyi gzungs, one of the several texts on this form of Vajrapāṇi but possibly the Nīlāmbaradhara­vajrapāṇi­kalpa (Toh 748, The Dhāraṇī of Blue-Clad Vajrapāṇi); (8) for averting, Sitātapatrāparājitā (gdugs dkar gzhan gyis mi thub pa, most probably Toh 592, The Invincible Sitātapatrā [1]); (9) for increasing resources, Vasudhārā­dhāraṇī (nor rgyun ma’i gzungs, Toh 662, 663, or 664, The Dhāraṇī of Vasudhārā); and (10) as the essence, Ekākṣarīmātā­prajñāpāramitā (sher phyin yi ge gcig ma, Toh 23, The Perfection of Wisdom Mother in One Syllable).

This set of sūtras is so called either because they represent distillations of the most profound scriptures, or because according to traditional histories they were recommended to King Trisong Detsen for his daily practice by Guru Padmasambhava. These are: (1) Bhadra­caryā­praṇidhāna (bzang spyod smon lam, The Prayer of Good Conduct Toh1095); for aspiration (smon lam), and described as vast (rgya chen). (2) Vajra­vidāraṇā­dhāraṇī (rdo rje rnam ’joms, Toh 750); for ablution (khrus). (3) Prajñā­pāramitā­hṛdaya (shes rab snying po, Toh 21 and 531); for the view (lta ba), and described as profound (zab mo). (4) Atyaya­jñāna (’da’ ka ye shes, Toh 122); for cultivation (sgom pa) and described as of definitive meaning (nges don). (5) bya ba ltung bshags (part of Vinaya­viniścayopāli­paripṛcchā, Toh 68); for purification of karmic obscurations (las sgrib dag pa). (6) Aparimitāyur­jñāna (tshe dang ye shes dpag tu med pa’i mdo, Toh 674); for extending longevity (tshe bsring). (7) gos sngon can gyi gzungs, perhaps Bhagavān­nīlāmbara­dhara­vajrapāṇi­tantra (Toh 498) but possibly another of the several texts on this form of Vajrapāṇi; for protection (srung ba). (8) Uṣṇīṣa­sitāta­patrā (gtsug tor gdugs dkar, Toh 590, 591, and 592); for averting (zlog pa). (9) Vasu­dhāra (nor rgyun ma, Toh 663 and 664); for increasing resources (longs spyod spel ba). (10) Ekākṣarīmātā­prajñā­pāramitā (sher phyin yi ge gcig ma, Toh 23); for the essence (snying po).

This set of sūtras is so called either because they represent distillations of the most profound scriptures, or because according to traditional histories they were recommended to King Trisong Detsen for his daily practice by Guru Padmasambhava. These are: (1) Bhadra­caryā­praṇidhāna (bzang spyod smon lam, The Prayer of Good Conduct, Toh 1095); for aspiration (smon lam), and described as vast (rgya chen). (2) Vajra­vidāraṇā­dhāraṇī (rdo rje rnam ’joms, Toh 750); for ablution (khrus). (3) Prajñā­pāramitā­hṛdaya (shes rab snying po, Toh 21 and 531); for the view (lta ba), and described as profound (zab mo). (4) Atyaya­jñāna (’da’ ka ye shes, Toh 122); for cultivation (sgom pa) and described as of definitive meaning (nges don). (5) bya ba ltung bshags (part of Vinaya­viniścayopāli­paripṛcchā, Toh 68); for purification of karmic obscurations (las sgrib dag pa). (6) Aparimitāyur­jñāna (tshe dang ye shes dpag tu med pa’i mdo, Toh 674); for extending longevity (tshe bsring). (7) gos sngon can gyi gzungs, perhaps Bhagavān­nīlāmbara­dhara­vajrapāṇi­tantra (Toh 498) but possibly another of the several texts on this form of Vajrapāṇi; for protection (srung ba). (8) Uṣṇīṣa­sitāta­patrā (gtsug tor gdugs dkar, Toh 590, 591, and 592); for averting (zlog pa). (9) Vasu­dhāra (nor rgyun ma, Toh 663 and 664); for increasing resources (longs spyod spel ba). (10) Ekākṣarīmātā­prajñā­pāramitā (sher phyin yi ge gcig ma, Toh 23); for the essence (snying po).

See UT22084-095-005-5 and UT22084-095-005-6.