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The Kangyur
Toh 358

The Exemplary Tale of Śārdūlakarṇa

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The Kangyur
Toh 224

The Episode of Dṛḍhādhyāśaya

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Old Tantras

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Texts for Recitation

Discover our curated collection of Buddhist texts designed for recitation. These sacred chants and prayers are meant to deepen your practice, strengthen your mindfulness, and connect you more profoundly with the teachings of the Buddha.

Toh 21 / 531
Chapter
4
Pages
The Kangyur
Discourses
Perfection of Wisdom
The Heart of the Perfection of Wisdom, the Blessed Mother
[No Sanskrit title]
Bhagavatī­prajñā­pāramitā­hṛdaya
|
[No Tibetan title]
བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ།

In this famous scripture, known popularly as The Heart Sūtra, the Buddha Śākyamuni inspires his senior monk Śāriputra to request instructions from the bodhisattva Avalokiteśvara on the way to practice the perfection of wisdom. Avalokiteśvara then describes how an aspiring practitioner of the perfection of wisdom must first understand how all phenomena lack an intrinsic nature, which amounts to the realization of emptiness. Next, Avalokiteśvara reveals a brief mantra that the practitioner can recite as a method for engendering this understanding experientially. Following Avalokiteśvara’s teaching, the Buddha offers his endorsement and confirms that this is the foremost way to practice the perfection of wisdom.

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Texts for Recitation
Ten and Five Royal Sūtras
Read Text
Toh 26
Chapter
3
Pages
The Kangyur
Discourses
Perfection of Wisdom
The Sūryagarbha Perfection of Wisdom
[No Sanskrit title]
Sūryagarbha­prajñā­pāramitā
|
[No Tibetan title]
ཤེར་ཕྱིན་ཉི་མའི་སྙིང་པོ།

The Sūryagarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra in the form of a dialogue between the Buddha and the bodhisattva Sūryaprabhāsa, who asks the Buddha how bodhisattvas skilled in means should train themselves in the perfection of wisdom. In response, the Buddha explains that a bodhisattva should train in a meditative stability called the sun or the sun skilled in means, elaborating upon the qualities of this meditative stability using the analogy of the sun in terms of seven qualities. He then further describes the training of the bodhisattva in the perfection of wisdom as training concerning the true nature of all phenomena, which is characterized in familiar terms found in the long prajñāpāramitā sūtras. It is also described in terms of the various designations for ultimate truth. Finally, the Buddha enumerates the characteristics of the one who trains in the perfection of wisdom, ending with a verse of instruction.

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Quick Reads
Texts for Recitation
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Toh 44-45
Chapter
45
968
Pages
The Kangyur
Discourses
A Multitude of Buddhas
The Stem Array
[No Sanskrit title]
Gaṇḍa­vyūha
|
[No Tibetan title]
སྡོང་པོས་བརྒྱན་པ།

In this lengthy final chapter of the Avataṃsaka Sūtra, while the Buddha Śākyamuni is in meditation in Śrāvastī, Mañjuśrī leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain kalyāṇamitra or “good friend,” who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kalyāṇamitras, including night goddesses surrounding the Buddha and the Buddha’s wife and mother. The final three in the succession of kalyāṇamitras are the three bodhisattvas Maitreya, Mañjuśrī, and Samanta­bhadra. Samanta­bhadra’s recitation of the Samanta­bhadra­caryā­praṇidhāna (“The Prayer for Completely Good Conduct”) concludes the sūtra.

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Sūtras About Women
Texts on Other Buddhas
Texts for Recitation
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Toh 94
Chapter
678
Pages
The Kangyur
Discourses
General Sūtra Section
The Good Eon
[No Sanskrit title]
Bhadra­kalpika
|
[No Tibetan title]
བསྐལ་པ་བཟང་པོ།

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening.

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Texts on Other Buddhas
The Buddha's Life
Texts for Recitation
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Toh 143 / 611 / 918
Chapter
1
Pages
The Kangyur
Discourses
General Sūtra Section
The Two Stanza Dhāraṇī
[No Sanskrit title]
Gāthādvaya­dhāraṇī
|
[No Tibetan title]
ཚིགས་སུ་བཅད་པ་གཉིས་པའི་གཟུངས།

The Two Stanza Dhāraṇī consists of two initial verses that enumerate eight obscurations and their antidote‍—the Mahāyāna teachings‍—followed by a dhāraṇī and three verses that list the ten beneficial results of reciting the text.

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Quick Reads
Texts for Recitation
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Toh 193 / 739
Chapter
10
Pages
The Kangyur
Discourses
General Sūtra Section
The Prophecy of Śrī Mahādevī
[No Sanskrit title]
Śrī­mahā­devī­vyākaraṇa
|
[No Tibetan title]
ལྷ་མོ་ཆེན་མོ་དཔལ་ལུང་བསྟན་པ།

This sūtra recounts an event that took place in the buddha realm of Sukhāvatī. The discourse commences with the Buddha Śākyamuni relating to the bodhisattva Avalokiteśvara the benefits of reciting the various names of Śrī Mahādevī. The Buddha describes how Śrī Mahādevī acquired virtue and other spiritual accomplishments through the practice of venerating numerous tathāgatas and gives an account of the prophecy in which her future enlightenment was foretold by all the buddhas she venerated. The Buddha then lists the one hundred and eight blessed names of Śrī Mahādevī to be recited by the faithful. The sūtra ends with the Buddha Śākyamuni giving a dhāraṇī and a brief explanation on the benefits of reciting the names of Śrī Mahādevī, namely the eradication of all negative circumstances and the accumulation of merit and happiness.

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Texts for Recitation
Sūtras About Women
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Toh 219
Chapter
20
Pages
The Kangyur
Discourses
General Sūtra Section
Putting an End to Karmic Obscurations
[No Sanskrit title]
Karmā­varaṇa­prati­praśrabdhi
|
[No Tibetan title]
ལས་ཀྱི་སྒྲིབ་པ་རྒྱུན་གཅོད་པ།

The Buddha teaches how to become free of karmic obscurations and accomplish aspirations through a recitation that should be done three times during the day and three times at night. In that recitation one confesses one’s bad actions, rejoices in the good actions of others, and requests the buddhas to teach the Dharma and to not pass into nirvāṇa.

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Quick Reads
Texts for Recitation
Sūtras About Women
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Toh 235 / 657 / 1063
Chapter
26
Pages
The Kangyur
Discourses
General Sūtra Section
The Great Cloud (2)
[No Sanskrit title]
Mahāmegha
|
[No Tibetan title]
སྤྲིན་ཆེན་པོ།

This brief discourse is identified more precisely in its colophon as a supplementary chapter from The Great Cloud on “the array of winds that bring down rainfall.” It describes a visit from the Buddha Śākyamuni to the realm of the nāgas. The assembly of nāgas pays homage to the Buddha with a grand panoply of magically emanated offerings, and their king asks him to explain how the nāgas can eliminate their own suffering and aid sentient beings by causing timely rain to fall. The Buddha, in response, extols the benefits of loving-kindness and then teaches them a dhāraṇī that when accompanied by the recitation of a host of buddha names will dispel the nāgas’ suffering and cause crops to grow. At the nāga king’s request, the Buddha then teaches another long dhāraṇī that will cause rain to fall during times of drought. The discourse concludes with instructions for constructing an altar and holding a ritual rainmaking service.

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Texts for Recitation
Sūtras for Well-Being
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Toh 267
Chapter
9
Pages
The Kangyur
Discourses
General Sūtra Section
Calling Witness with a Hundred Prostrations
[No Sanskrit title]
|
[No Tibetan title]
དཔང་སྐོང་ཕྱག་བརྒྱ་པ།

Calling Witness with a Hundred Prostrations is widely known as the first sūtra to arrive in Tibet, long before Tibet became a Buddhist nation, during the reign of the Tibetan king Lha Thothori Nyentsen. Written to be recited for personal practice, it opens with one hundred and eight prostrations and praises to the many buddhas of the ten directions and three times, to the twelve categories of scripture contained in the Tripiṭaka, to the bodhisattvas of the ten directions, and to the arhat disciples of the Buddha. After making offerings to them, confessing and purifying nonvirtue, and making the aspiration to perform virtuous actions in every life, the text includes recitations of the vows of refuge in the Three Jewels, and of generating the thought of enlightenment. The text concludes with a passage rejoicing in the virtues of the holy ones, a request for the buddhas to bestow a prophecy to achieve enlightenment, and the aspiration to pass from this life in a state of pure Dharma.

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Quick Reads
Texts for Recitation
Texts on Other Buddhas
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Toh 269
Chapter
13
Pages
The Kangyur
Discourses
General Sūtra Section
Dispelling the Darkness of the Ten Directions
[No Sanskrit title]
Daśadigandha­kāravidhvaṃsana
|
[No Tibetan title]
ཕྱོགས་བཅུའི་མུན་པ་རྣམ་པར་སེལ་བ།

As the Buddha approaches Kapilavastu, he is met by the Śākya youth Shining Countenance setting out from the city in his chariot. Shining Countenance requests the Buddha to teach him a rite of protection from harm, and the Buddha describes ten buddhas, each dwelling in a distant world system in one of the ten directions. When departing from the city in one of the directions, he explains, keeping the respective buddha in mind will ensure freedom from fear and harm while traveling and success in the journey’s purpose. After receiving this teaching, Shining Countenance and the others in the assembly are able to see those ten buddhas and their realms directly before them, and the Buddha prophesies their eventual awakening. The Buddha further explains that to read, teach, write down, and keep this sūtra will bring protection to all; it is consequently often chanted at the beginning of undertakings, especially travel, to overcome obstacles and bring success.

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Quick Reads
Texts on Other Buddhas
Sūtras for Well-Being
Texts for Recitation
Read Text
Toh 270 / 512 / 852
Chapter
9
Pages
The Kangyur
Discourses
General Sūtra Section
The Seven Buddhas
[No Sanskrit title]
Saptabuddhaka
|
[No Tibetan title]
སངས་རྒྱས་བདུན་པ།

The Seven Buddhas opens with the Buddha Śākyamuni residing in an alpine forest on Mount Kailāsa with a saṅgha of monks and bodhisattvas. The Buddha notices that a monk in the forest has been possessed by a spirit, which prompts the bodhisattva Ākāśagarbha to request that the Buddha teach a spell to cure diseases and exorcise demonic spirits. The Buddha then emanates as the set of “seven successive buddhas,” each of whom transmits a dhāraṇī to Ākāśagarbha. Each of the seven buddhas then provides ritual instructions for using the dhāraṇī.

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Theme:
Quick Reads
Texts for Recitation
Texts on Other Buddhas
Read Text
Toh 285
Chapter
6
Pages
The Kangyur
Discourses
General Sūtra Section
The Dedication “Fulfilling All Aspirations”
[No Sanskrit title]
|
[No Tibetan title]
བསམ་པ་ཐམས་ཅད་ཡོངས་སུ་རྫོགས་པའི་ཡོངས་སུ་བསྔོ་བ།

This text is a prayer of dedication, and is meant to be recited. Its structure partly reflects the liturgy of “seven branches” or “seven limbs,” a set of practices that serves as the basic structure of many Mahāyāna Buddhist prayers and rituals. In this instance, however, the text consists of two sections: the first is a detailed prayer of confession, and the second a prayer of rejoicing, requesting that the wheel of the Dharma be turned, beseeching the buddhas not to pass into nirvāṇa, and extensively dedicating the merit.

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Theme:
Quick Reads
Sūtras for Well-Being
Texts for Recitation
Read Text
Toh 286
Chapter
5
Pages
The Kangyur
Discourses
General Sūtra Section
The Dedication “Protecting All Beings”
[No Sanskrit title]
|
[No Tibetan title]
འགྲོ་བ་ཡོངས་སུ་སྐྱོབ་པར་བྱེད་པའི་ཡོངས་སུ་བསྔོ་བ།

This text is a prayer of dedication that strongly resonates with the later Tibetan literature of mind training (blo sbyong). In addition to the classic element of dedication of merit to all beings, a substantial part of the text comprises a passage that enumerates the many faults, shortcomings, and afflictions that burden sentient beings, as well as the many possible attainments that they consequently may not have realized, and culminates in the wish that everything negative that would otherwise ripen for sentient beings may ripen instead for the reciter, so that all sentient beings may thus be liberated and purified.

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Theme:
Quick Reads
Sūtras for Well-Being
Texts for Recitation
Read Text
Toh 288
Chapter
29
Pages
The Kangyur
Discourses
General Sūtra Section
The Mahāsūtra “Illusion’s Net”
[No Sanskrit title]
Māyājālamahā­sūtra
|
[No Tibetan title]
མདོ་ཆེན་སྒྱུ་མའི་དྲ་བ།

The Mahāsūtra “Illusion’s Net” is a discourse taught by the Buddha Śākyamuni to an assembly of monks in Śrāvastī. The Buddha starts by mentioning the three trainings, in discipline, contemplation, and wisdom, and emphasizes the paramount importance of the training in wisdom, which brings to perfection the other two trainings too. He goes on to describe how we should train in wisdom by examining the futility and folly of our emotional reactions to what we perceive. Discussing each of the five sense perceptions and mental perception in succession, the Buddha describes how ordinary sensory and mental perceptions are deluded, and how getting caught up in the bonds of that delusion traps us in pain and regret. His systematic descriptions of the different perceptions are supplemented by individual analogies, illustrating the “net of illusion” to which the title refers.

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Theme:
Texts for Recitation
Read Text
Toh 293
Chapter
4
Pages
The Kangyur
Discourses
General Sūtra Section
The Mahāsūtra “The Crest Insignia” (2)
[No Sanskrit title]
Dhvajāgra­mahā­sūtra
|
[No Tibetan title]
མདོ་ཆེན་པོ་རྒྱལ་མཚན་དམ་པ།

The Buddha instructs his monks on how to overcome their fears by recollecting the qualities of the Buddha through a set of epithets. This is likened to how Śakra rallies his celestial troops with the sight of his military crest insignia. The sūtra concludes with verses summarizing the teaching and also recommending the recollection of the Dharma and Saṅgha. This is the shorter of two Mahāsūtras with the same title and similar themes.

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Theme:
Texts for Recitation
Quick Reads
Sūtras for Well-Being
Read Text
Toh 312 / 628 / 1093
Chapter
9
Pages
The Kangyur
Discourses
General Sūtra Section
The Mahāsūtra “On Entering the City of Vaiśālī”
[No Sanskrit title]
Vaiśālī­praveśa­mahā­sūtra
|
[No Tibetan title]
ཡངས་པའི་གྲོང་ཁྱེར་དུ་འཇུག་པའི་མདོ་ཆེན་པོ།

Invited to visit the city of Vaiśālī, which has been ravaged by a terrible epidemic, the Buddha instructs Ānanda to stand at the city’s gate and recite a proclamation, a long mantra, and some verses that powerfully evoke spiritual well-being. Ānanda does so, and the epidemic comes to an end. One of the mahāsūtras related to the literature of the Vinaya, this text, like other accounts of the incident, has traditionally been recited during times of personal or collective illness, bereavement, and other difficulties.

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Quick Reads
Sūtras for Well-Being
Texts for Recitation
Read Text
Toh 321
Chapter
6
Pages
The Kangyur
Discourses
General Sūtra Section
The Verses on Circumambulating Shrines
[No Sanskrit title]
Caitya­pradakṣiṇa­gāthā
|
[No Tibetan title]
མཆོད་རྟེན་བསྐོར་བའི་ཚིགས་སུ་བཅད་པ།

In response to a question from Śāriputra, the Buddha extols the benefits that result from the practice of circumambulating shrines, that is, walking around them while keeping them on the right-hand side. Such benefits include being reborn in beautiful and healthy bodies with intelligent minds and virtuous qualities, in fortunate and privileged circumstances, and in various heavenly realms. Ultimately, the Buddha says, such practice may even result in the achievement of different types of awakening.

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Quick Reads
Texts for Recitation
Sūtras for Beginners
Read Text
Toh 323
Chapter
1
Pages
The Kangyur
Discourses
General Sūtra Section
The Single Stanza
[No Sanskrit title]
Ekagāthā
|
[No Tibetan title]
ཚིགས་སུ་བཅད་པ་གཅིག་པ།

The Single Stanza is a praise to the Buddha in one verse. It states that there is no ascetic equal to the Buddha, neither among the gods nor in the ordinary world.

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Toh 324
Chapter
2
Pages
The Kangyur
Discourses
General Sūtra Section
The Four Stanzas
[No Sanskrit title]
Caturgāthā
|
[No Tibetan title]
ཚིགས་སུ་བཅད་པ་བཞི་པ།

The Four Stanzas consists of six verses in total. It is a praise to the Buddha, to the places associated with his presence, and to stūpas. The praise itself comprises the first four verses, hence the text’s title. The last two verses explain the origin of the text and the benefits that accrue from its recitation.

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Toh 438
Chapter
3
Pages
The Kangyur
Tantra
Unexcelled Yoga tantras
Praise to Tārā with Twenty-One Verses of Homage
[No Sanskrit title]
Namastāraikaviṃśati­stotra
|
[No Tibetan title]
སྒྲོལ་མ་ལ་ཕྱག་འཚལ་ཉི་ཤུ་རྩ་གཅིག་གིས་བསྟོད་པ།

Praise to Tārā with Twenty-One Verses of Homage is a liturgy that consists of twenty-seven verses of praise and reverence dedicated to the deity Tārā. The first twenty-one verses are at once a series of homages to the twenty-one forms of Tārā and a poetic description of her physical features, postures, and qualities. The remaining six verses describe how and when the praise should be recited and the benefits of its recitation.

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Toh 497 / 999
Chapter
3
Pages
The Kangyur
Tantra
Conduct tantras
The Dhāraṇī of the Eight Goddesses
[No Sanskrit title]
Aṣṭadevī­dhāraṇī
|
[No Tibetan title]
ལྷ་མོ་བརྒྱད་ཀྱི་གཟུངས།

The Noble Dhāraṇī of the Eight Goddesses is a teaching that was given by the bodhisattva Vajrapāṇi to the bodhisattva Mañjuśrī on a set of dhāraṇīs that corresponds to an eight-goddess maṇḍala. The text consists of material extracted from the work that precedes it in the Degé Kangyur, the Vajra­pāṇyabhiṣeka.

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Toh 504
Chapter
20
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The Detailed Account of the Previous Aspirations of the Blessed Bhaiṣajya­guru­vaiḍūrya­prabha
[No Sanskrit title]
Bhagavān­bhaiṣajya­guru­vaiḍūrya­prabhasya pūrva­praṇidhāna­viśeṣa­vistāra
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[No Tibetan title]
བཅོམ་ལྡན་འདས་སྨན་གྱི་བླ་བཻ་ཌུརྱའི་འོད་གྱི་སྨོན་ལམ་གྱི་ཁྱད་པར་རྒྱས་པ།

The Detailed Account of the Previous Aspirations of the Blessed Bhaiṣajya­guru­vaiḍūrya­prabha centers on the figure commonly known as the Medicine Buddha. The text opens in Vaiśālī, where the Buddha Śākyamuni is seated with a large retinue of human and divine beings. The bodhisattva Mañjuśrī asks Śākyamuni to teach the names and previous aspirations of the buddhas, along with the benefit that buddhas can bring during future times when the Dharma has nearly disappeared. The Buddha gives a teaching on the name and previous aspirations of the Buddha Bhaiṣajya­guru­vaiḍūrya­prabha, and then details the benefits that arise from hearing and retaining this buddha’s name.

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Toh 505a / 1059a
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1
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A Mantra for Incanting Medicines When Administering Them
[No Sanskrit title]
Bhadrakarātrī
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[No Tibetan title]
སྨན་གཏོང་བའི་ཚེ་སྨན་ལ་སྔགས་ཀྱི་གདབ་པ།

A Mantra for Incanting Medicines When Administering Them is a short work that pays homage to the Three Jewels and the Medicine Buddha, and provides a mantra to be used for incanting medicines.

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Toh 505
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5
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The Vaiḍūryaprabha Dhāraṇī
[No Sanskrit title]
Vaiḍūrya­prabha­dharaṇī
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[No Tibetan title]
བཻ་ཌཱུརྱའི་འོད་གྱི་གཟུངས།

The Vaiḍūryaprabha Dhāraṇī contains a short dhāraṇī given by the Seven Thus-Gone Ones that can be recited to purify karmic obscurations, cure illnesses, and prevent all manner of unnatural deaths and harmful circumstances.

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Toh 513 / 856
Chapter
4
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The Dhāraṇī Endowed with the Attributes of All the Buddhas
[No Sanskrit title]
Sarva­buddhāṅgavatī­dhāraṇī
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[No Tibetan title]
སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ཡན་ལག་དང་ལྡན་པའི་གཟུངས།

The Dhāraṇī Endowed with the Attributes of All the Buddhas details a brief exchange between the Buddha and the four guardian kings of the world, that is, the four divine beings who rule over the cardinal directions in the Indian Buddhist tradition. Pursuant to a description of the fears that plague mankind, the Buddha declares that he will provide remedies for them. Invoking the presence of numberless buddhas in the limitless world systems described in Buddhist cosmology, the Buddha and the four kings provide several mantras of varying lengths meant for daily recitation, with the stated benefits not only of averting all manner of calamities‍—untimely death, illness, and injury chief among them‍—but of attracting the attention and blessings of all the buddhas and bodhisattvas, and ensuring good health and benefit for the practitioner and all beings.

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Toh 514 / 854
Chapter
5
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The Discourse of the Dhāraṇī of the Buddha’s Essence
[No Sanskrit title]
Buddha­hṛdaya­dhāraṇī­dharma­paryāya
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[No Tibetan title]
སངས་རྒྱས་སྙིང་པོའི་གཟུངས་ཀྱི་ཆོས་ཀྱི་རྣམ་གྲངས།

The Discourse of the Dhāraṇī of the Buddha’s Essence is a short work in which the Buddha Śākyamuni, addressing an immense gathering of bodhisattvas, teaches two dhāraṇīs to be recited as a complement to the practice of recollecting the Buddha, and then explains the beneficial results of reciting them. The significance of the teaching is marked by miraculous signs, and by the gods offering flowers and ornaments. The text also provides a set of correspondences between the eight ornaments offered by the gods and eight qualities that ornament bodhisattvas.

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Toh 521 / 981
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The Essence of Dependent Arising
[No Sanskrit title]
Pratītya­samutpāda­hṛdaya
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[No Tibetan title]
རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བའི་སྙིང་པོ།

This brief dhāraṇī text presents a translation and transliteration of the well-known Sanskrit ye dharma formula, the essence of the Buddha’s teachings on dependent arising. The text also describes several benefits of reciting this dhāraṇī, including the purification of negative actions.

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Toh 522 / 848
Chapter
4
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The Dhāraṇī of the Tathāgata Jñānolka
[No Sanskrit title]
Jñānolka­dhāraṇī
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[No Tibetan title]
ཡེ་ཤེས་ཏ་ལ་ལའི་གཟུངས།

The Dhāraṇī of the Tathāgata Jñānolka opens with a description of a group of four tathāgatas and four bodhisattvas, who are seated in the celestial palace of the Sun and the Moon. The deities of the Sun and Moon return to their celestial palace from elsewhere and, seeing these tathāgatas and bodhisattvas, both wonder whether they might obtain a dhāraṇī that would allow them to dispel the darkness and shine a light upon all beings. The tathāgatas, perceiving the thoughts of the Sun and Moon, provide them with the first dhāraṇī in the text. The bodhisattva Samanta­bhadra then provides a second dhāraṇī and instructs the deities of the Sun and Moon to use it to free beings who are bound for rebirth in the lower realms‍—even those who have been born in the darkest depths of the Avīci hell.

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Toh 533 / 860
Chapter
1
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The Dhāraṇī of the Essence of Śākyamuni
[No Sanskrit title]
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[No Tibetan title]
ཤཱཀྱ་ཐུབ་པའི་སྙིང་པོའི་གཟུངས།

This short dhāraṇī contains the essence mantra of Śākyamuni. After a formulaic homage to the Buddha Śākyamuni, his essence mantra is presented followed by a description of the benefits of its recitation.

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Toh 534 / 861
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The Dhāraṇī “The Essence of Vairocana”
[No Sanskrit title]
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[No Tibetan title]
རྣམ་པར་སྣང་མཛད་ཀྱི་སྙིང་པོའི་གཟུངས།

The Dhāraṇī “The Essence of Vairocana”, which pays homage to the Three Jewels, the Buddha Vairocana, and the bodhisattva mahāsattva Ākāśagarbha, contains the dhāraṇī of Vairocana or Ākāśagarbha. It lists the following benefits for one who recites it: protection from weapons, fire, water, poison, poisoned food and drink, hostile magic, kings, thieves, epidemics, pain, contagions, and so forth, and the attainment of the samādhi called stainless light.

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Toh 536 / 869
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Recollecting the Common Essence of the Tathāgatas
[No Sanskrit title]
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[No Tibetan title]
དེ་བཞིན་གཤེགས་པའི་སྤྱིའི་སྙིང་པོ་རྗེས་སུ་དྲན་པ།

Recollecting the Common Essence of the Tathāgatas includes a short dhāraṇī and a brief statement on the benefit of its recitation for the purpose of purifying karmic obscurations.

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Toh 537 / 870
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Recollecting the Names of the Buddha Ratnaśikhin
[No Sanskrit title]
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[No Tibetan title]
སངས་རྒྱས་རིན་ཆེན་གཙུག་ཏོར་ཅན་གྱི་མཚན་རྗེས་སུ་དྲན་པ།

Recollecting the Names of the Buddha Ratnaśikhin includes a short dhāraṇī and the brief statement that if it is recited at the time of death, one will avoid lower rebirth and be reborn in the Heaven of the Thirty-Three.

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Toh 538 / 1068
Chapter
2
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The Dhāraṇī “Cloud of Offerings”
[No Sanskrit title]
Pūja­megha­dhāraṇī
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[No Tibetan title]
མཆོད་པའི་སྤྲིན་ཞེས་བྱ་བའི་གཟུངས།

The Dhāraṇī “Cloud of Offerings” includes a short dhāraṇī along with its rite. The dhāraṇī is used to make extensive offerings to the buddhas and bodhisattvas. Its recitation purifies evil and brings virtue to the reciter, such that he or she will be protected and, at the time of death, will take rebirth in Sukhāvatī.

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Toh 539e / 774 / 1074
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1
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The Dhāraṇī of the Polished Gem
[No Sanskrit title]
Śaṃvarodayatantra
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[No Tibetan title]
རིན་པོ་ཆེ་བརྡར་བའི་གཟུངས།

The Dhāraṇī of the Polished Gem includes a short dhāraṇī and instructions to polish a gemstone while reciting the dhāraṇī, and to imagine that this results in a rain of offering substances, which the reciter should then offer.

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Toh 545 / 892
Chapter
2
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Spoken by Mañjuśrī Himself
[No Sanskrit title]
Mañjuśrīsvākhyāta
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[No Tibetan title]
འཇམ་དཔལ་གྱི་ཞལ་ནས་གསུངས་པ།

Spoken by Mañjuśrī Himself provides an incantatory practice taught by Mañjuśrī. The dhāraṇī has two sections: the first extols Mañjuśrī as a tathāgata, an arhat, and a perfectly awakened buddha, and the second invokes a bhagavatī who is praised as an illuminator and supplicated for protection.

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Toh 546 / 893
Chapter
2
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Mañjuśrī’s Sworn Oath
[No Sanskrit title]
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[No Tibetan title]
འཇམ་དཔལ་གྱིས་དམོད་བཙུགས་པ།

Mañjuśrī’s Sworn Oath provides instruction in an incantatory practice focused on Mañjuśrī, in the form of a vidyā that Mañjuśrī himself pronounces. The vidyā unfolds in a series of forceful imperatives suggestive of battle, conquest, and celebration, and after enunciating it, Mañjuśrī explains that its recitation will lead to virtuosity in the memorization of scriptural verses. The benefits of recitation are then enumerated in more detail, relative to the number of times it is recited and whether the recitation is accompanied by ritual performance. As indicated by the title, Mañjuśrī then swears an oath to assure the vidyā’s efficacy, pledging to take on the karmic burden of the five misdeeds with immediate retribution should its promised benefits fail to ensue.

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Toh 547
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2
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Mañjuśrī’s Promise
[No Sanskrit title]
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[No Tibetan title]
འཇམ་དཔལ་གྱིས་དམ་བཅས་པ།

Mañjuśrī’s Promise begins without preamble with a Sanskrit praise text in the form of a dhāraṇī that resembles other traditional encomiums that exult in the purity, grace, and triumph of bodhisattvas. The scripture then enumerates the benefits accrued by a single recitation of this dhāraṇī, which include the purification of evil deeds accumulated over eons, and the many rewards for its extensive recitation, namely erudition, exceptional powers of memorization, and finally the sight of the body of Mañjuśrī himself.

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Toh 548 / 894
Chapter
1
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The Epithets of Mañjuśrī
[No Sanskrit title]
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[No Tibetan title]
འཇམ་དཔལ་གྱི་མཚན།

The Epithets of Mañjuśrī is a concise scripture consisting of a salutation to Mañjuśrī that highlights the qualities of his speech, a thirty-six-syllable Sanskrit dhāraṇī, and a one-sentence statement of the benefit accrued by twenty-one recitations thereof.

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Toh 549 / 895
Chapter
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The Noble Lord Mañjuśrī’s Dḥāraṇī for Increasing Insight and Intelligence
[No Sanskrit title]
Mañjuśrī­bhaṭṭārakasya­ prajñā­buddhi­vardhana
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[No Tibetan title]
རྗེ་བཙུན་འཕགས་པ་འཇམ་དཔལ་གྱི་ཤེས་རབ་དང་བློ་འཕེལ་བ་ཞེས་བྱ་བའི་གཟུངས།

Mañjuśrī’s Increasing of Insight and Intelligence is a short dhāraṇī scripture centered on the figure of Mañjuśrī. It opens with a salutation to the Three Jewels, followed by the Sanskrit dhāraṇī proper, and concludes with an enumeration of the benefits accrued by its memorization. These include the swift attainment of intelligence, a melodious voice, and a beautiful appearance. It also extols physical contact with the material text, which is said to enable recollection of one’s former lives. The scripture concludes with a brief statement of the benefits accrued by extensive recitation, which culminate in beholding the very face of Mañjuśrī.

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Toh 550 / 896
Chapter
2
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The Procedure for Mañjuśrī’s Single-Syllable Mantra
[No Sanskrit title]
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[No Tibetan title]
འཇམ་དཔལ་གྱི་སྔགས་ཡི་གེ་འབྲུ་གཅིག་པའི་ཆོ་ག།

The Procedure for Mañjuśrī's Single-Syllable Mantra is a pithy text extolling an exceedingly secret and potent single-syllable mantra. Following a note regarding its universal efficacy, the remaining portion of the text outlines ritual applications for the remediation of specific ailments through the consecration of common items as sacral implements in rites of healing.

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Toh 551
Chapter
2
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The Blessed One’s Praise of Sharp Mañjuśrī
[No Sanskrit title]
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[No Tibetan title]
བཅོམ་ལྡན་འདས་ཀྱིས་འཇམ་དཔལ་རྣོན་པོ་ལ་བསྟོད་པ།

The Blessed One’s Praise of Sharp Mañjuśrī is a praise in twelve verses that describes in detail the physiognomy, ornamentation, vestments, and general splendor of Mañjuśrī’s various manifestations as a bodhisattva and as a tathāgata.

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Toh 552
Chapter
2
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The Eight Maidens’ Praise of Mañjuśrī, Lord of Speech
[No Sanskrit title]
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[No Tibetan title]
འཇམ་དཔལ་ངག་གི་དབང་ཕྱུག་ལ་བུ་མོ་བརྒྱད་ཀྱིས་བསྟོད་པ།

This scripture is a praise to the bodhisattva Mañjuśrī. The eight maidens indicated by the title may be inferred as each speaking a different verse, together providing a range of perspectives.

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Toh 564 / 988
Chapter
4
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The Mārīcī Dhāraṇī
[No Sanskrit title]
Mārīcīdhāraṇī
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[No Tibetan title]
འོད་ཟེར་ཅན་གྱི་གཟུངས།

The Mārīcī Dhāraṇī opens at Prince Jeta’s Grove in Śrāvastī, where the Buddha Śākyamuni introduces a saṅgha of monks and bodhisattvas to the goddess Mārīcī by listing her unique qualities and powers. The Buddha then teaches the saṅgha six dhāraṇī mantras related to the goddess Mārīcī.

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Toh 576 / 932
Chapter
2
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The Dhāraṇī of “The Perfection of Wisdom in One Hundred Thousand Lines”
[No Sanskrit title]
Śatasāhasrikā­prajñā­pāramitā­dhāraṇī
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[No Tibetan title]
ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པའི་གཟུངས།

This text consists of a short dhāraṇī said to encompass the longest sūtra in the Kangyur, The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), and the benefits of its recitation.

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Toh 577 / 933
Chapter
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The Dhāraṇī of “The Perfection of Wisdom in Twenty-Five Thousand Lines”
[No Sanskrit title]
Pañca­viṃśatisāhasrikā­prajñā­pāramitā­dhāraṇī
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[No Tibetan title]
ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པའི་གཟུངས།

This text consists of a short dhāraṇī said to encompass The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) and the benefits of its recitation.

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Toh 578 / 934
Chapter
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The Dhāraṇī of “The Perfection of Wisdom in Eight Thousand Lines”
[No Sanskrit title]
Aṣṭasāhasrikā­prajñā­pāramitā­dhāraṇī
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[No Tibetan title]
ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པའི་གཟུངས།

This text consists of a short dhāraṇī said to encompass one of the most esteemed sūtras in the Kangyur, The Perfection of Wisdom in Eight Thousand Lines (Toh 12), and the benefits of its recitation.

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Toh 585 / 941
Chapter
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The Quintessence of “The Stem Array”
[No Sanskrit title]
Gaṇḍavyūha­garbha
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[No Tibetan title]
སྡོང་པོ་བཀོད་པའི་སྙིང་པོ།

This text consists of a short dhāraṇī said to encompass a famous sūtra in the Kangyur, The Stem Array (Toh 44–45), and the benefits of its recitation.

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Toh 586 / 942
Chapter
2
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The Dhāraṇī to Uphold “The King of Samādhis Sūtra”
[No Sanskrit title]
Samādhi­rāja­nāma­dhāraṇī
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[No Tibetan title]
ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ་གཟུང་བར་འགྱུར་བའི་གཟུངས།

This text consists of a short dhāraṇī said to encompass a famous sūtra in the Kangyur, The King of Samādhis Sūtra (Toh 127), and the benefit of its recitation.

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Toh 587 / 943
Chapter
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The Quintessence of “The Great Peahen”
[No Sanskrit title]
Mahāmāyūrī­garbha
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[No Tibetan title]
རྨ་བྱ་ཆེན་མོའི་སྙིང་པོ།

This text consists of a short dhāraṇī said to encompass a famous text for protection in the Kangyur, The Great Peahen (Toh 559), and the benefit of its recitation.

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Toh 588 / 944
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The Dhāraṇī to Uphold “The Noble Great Amulet”
[No Sanskrit title]
[no Sanskrit title]
|
[No Tibetan title]
འཕགས་མ་སོ་སོར་འབྲང་མ་ཆེན་མོ་གཟུང་བར་འགྱུར་བའི་གཟུངས།

This text consists of a short dhāraṇī said to encompass a famous text for protection in the Kangyur, The Great Amulet (Toh 561), and the benefit of its recitation.

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Toh 589 / 945
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The Dhāraṇī-Mantra to Have the Entire Noble “Sūtra of Descent into Laṅkā” Read
[No Sanskrit title]
[no Sanskrit title]
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[No Tibetan title]
འཕགས་པ་ལང་ཀར་གཤེགས་པའི་མདོ་ཐམས་ཅད་བཀླགས་པར་འགྱུར་བའི་གཟུངས་སྔགས།

This text consists of a short dhāraṇī, the recitation of which is said to be equivalent to reciting one of the most famous sūtras in the Kangyur, The Descent into Laṅkā (Toh 107), from which it is an extract.

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Toh 594
Chapter
16
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The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual (1)
[No Sanskrit title]
Uṣṇīṣavijayā­dhāraṇīkalpasahitā
|
[No Tibetan title]
གཙུག་ཏོར་རྣམ་རྒྱལ་གྱི་གཟུངས་རྟོག་པ་དང་བཅས་པ།

The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual is a short work in which the Buddha Amitāyus teaches the uṣṇīṣavijayā dhāraṇī along with its benefits and a number of short rites for its recitation.

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Toh 595
Chapter
10
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The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual (2)
[No Sanskrit title]
Uṣṇīṣavijayādhāraṇīkalpasahitā
|
[No Tibetan title]
གཙུག་ཏོར་རྣམ་རྒྱལ་གྱི་གཟུངས་རྟོག་པ་དང་བཅས་པ།

The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual is a short work in which the Buddha Amitāyus teaches the uṣṇīṣavijayā dhāraṇī along with its benefits and a number of short rites for its recitation.

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Toh 596
Chapter
4
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The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual (3)
[No Sanskrit title]
Uṣṇīṣavijayā­dhāraṇīkalpasahitā
|
[No Tibetan title]
གཙུག་ཏོར་རྣམ་རྒྱལ་གྱི་གཟུངས་རྟོག་པ་དང་བཅས་པ།

The Uṣṇīṣavijayā Dhāraṇī with Its Ritual Manual is a short work in which the Buddha Amitāyus teaches the uṣṇīṣavijayā dhāraṇī along with its benefits and a short rite for its recitation.

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Toh 597 / 984
Chapter
10
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The Uṣṇīṣavijayā Dhāraṇī
[No Sanskrit title]
Uṣṇīṣavijayā­dhāraṇī
|
[No Tibetan title]
གཙུག་ཏོར་རྣམ་པར་རྒྱལ་བའི་གཟུངས།

The Noble Uṣṇīṣavijayā Dhāraṇī That Purifies All Lower Rebirths opens with an account of the god Supratiṣṭhita, who seeks the god Śakra’s advice after learning of his own impending death and rebirth in the lower realms. Realizing that the Tathāgata is the only true refuge from lower rebirth, Śakra goes to the Buddha, who explains to him the benefits of the Uṣṇīṣavijayā Dhāraṇī and a number of rituals related to it that can liberate Supratiṣṭhita and all beings from rebirth in the lower realms.

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Toh 598
Chapter
5
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A Ritual Manual for the Uṣṇīṣavijayā Dhāraṇī
[No Sanskrit title]
Uṣṇīṣavijayā­dhāraṇīkalpa
|
[No Tibetan title]
གཙུག་ཏོར་རྣམ་རྒྱལ་གྱི་གཟུངས་རྟོག།

A Ritual Manual for the Uṣṇīṣavijayā Dhāraṇī is a short work in which the Buddha Amitāyus teaches the uṣṇīṣavijayā dhāraṇī along with its benefits and a number of short rites for its recitation.

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Toh 605 / 956
Chapter
3
Pages
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The Dhāraṇī of Vajrabhairava
[No Sanskrit title]
Vajra­bhairava­dhāraṇī
|
[No Tibetan title]
རྡོ་རྗེ་འཇིགས་བྱེད་ཀྱི་གཟུངས།

The Dhāraṇī of Vajrabhairava is a short text presenting both a series of “vajra statements” (Tib. rdo rje tshig), which it calls the “essence of all vidyā and mantra,” and a dhāraṇī, followed by instructions for the dhāraṇī's associated rites. These include rites for countering and repelling enemies, subjugating nāgas and preventing hail, curing illness, and even protecting liquor from spoilage.

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Toh 609 / 925
Chapter
4
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The Dhāraṇī That Fully Confers Freedom From All Dangers
[No Sanskrit title]
Sarvābhaya­pradā­dhāraṇī
|
[No Tibetan title]
ཐམས་ཅད་ལ་མི་འཇིགས་པ་རབ་ཏུ་སྦྱིན་པ་ཞེས་བྱ་བའི་གཟུངས།

The Dhāraṇī That Fully Confers Freedom From All Dangers is set in Indra’s Rock Cave on Vaidehaka Mountain where Śakra requests the Buddha for a teaching to help him subdue the asuras, the famed adversaries of the devas. The Buddha instructs Śakra to employ the vidyāmantra that confers freedom from all dangers. This vidyāmantra specifically frees one from dangers associated with disease, poisons, weapons, malevolent nonhuman beings, and conflicts. Among the harmful nonhuman beings, the text places a particular emphasis on grahas, a class of beings who “seize,” possess, or otherwise adversely influence other beings by causing a range of physical and mental afflictions, as well as various types of misfortune. After the Buddha recites the vidyāmantra, he offers Śakra ritual instructions on how to incant the vidyāmantra on threads, ritual substances, or armor which, when placed on the body, ensures protection and the successful outcomes of one’s rituals.

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Toh 612 / 923
Chapter
3
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The Dhāraṇī of Dhvajāgrakeyūrā
[No Sanskrit title]
Dhva­jāgrakeyūrā­dhāraṇī
|
[No Tibetan title]
རྒྱལ་མཚན་རྩེ་མོའི་དཔུང་རྒྱན་གྱི་གཟུངས།

The Dhāraṇī of Dhvajāgrakeyūrā takes place in the Heaven of the Thirty-Three. The gods have just been defeated by the asuras, and Śakra, lord of the gods, rushes to the Buddha for help. The Buddha instructs Śakra to retain the dhāraṇī known as The Dhāraṇī of Dhvajāgrakeyūrā. After transmitting the dhāraṇī, the Buddha explains that people who recite and retain it become victorious in conflicts. He also states that people who attach it atop standards or tie it around the neck will be protected and that the dhāraṇī will manifest in the form of the female deity Dhvajāgrakeyūrā, who will always be with them, eliminating fear, affording protection, and granting all good things such as good reputation and abundance.

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Toh 639 / 879
Chapter
8
Pages
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One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra
[No Sanskrit title]
Mañjuśrī­kumāra­bhūtāṣṭottara­śataka­nāma­dhāraṇī­mantra­sahita
|
[No Tibetan title]
འཇམ་དཔལ་གཞོན་ནུར་འགྱུར་པའི་མཚན་བརྒྱ་རྩ་བརྒྱད་པ་གཟུངས་སྔགས་དང་བཅས་པ།

One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra is a text notably combining two genres of Buddhist literature: the dhāraṇī and the stotra or praise text. As a praise text, it may be further categorized within the subgenre of praises of one hundred and eight names. The text opens with homage and praise to the buddhas of the ten directions and two brief praises to Mañjuśrī. Then Mañjuśrī himself articulates a Sanskrit dhāraṇī, which precipitates miracles and prompts the assembled gods to praise him by way of reciting a litany of his hundred and eight names. Upon its conclusion, Mañjuśrī expresses his pleasure, whereupon the Tathāgata expounds the dhāraṇī’s benefits, blesses the gods who spoke the hundred and eight names in praise, and lastly explains in considerable detail the practice of the praise’s recitation and the benefits thereof.

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Toh 642
Chapter
4
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One Hundred and Eight Names of Mañjuśrī
[No Sanskrit title]
Mañjuśrīnāmāṣṭaśataka
|
[No Tibetan title]
འཇམ་དཔལ་གྱི་མཚན་བརྒྱ་རྩ་བརྒྱད་པ།

One Hundred and Eight Names of Mañjuśrī belongs to a class of texts praising a select deity through a series of one hundred and eight names, each conveying a distinctive feature of the deity’s appearance, realization, or activity as supreme teacher. The present text includes a brief mantra and concludes with a brief description of the benefits of retaining, reciting, and recollecting the names throughout one’s life, especially at the time of death.

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Toh 643 / 890
Chapter
2
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The Dhāraṇī “Maitreya’s Pledge”
[No Sanskrit title]
Maitreya­pratijñā­dhāraṇī
|
[No Tibetan title]
བྱམས་པས་དམ་བཅས་པ་ཞེས་བྱ་བའི་གཟུངས།

The Dhāraṇī “Maitreya’s Pledge” is a short dhāraṇī centered on Maitreya, the bodhisattva who will, as alluded to in this text, awaken as the next buddha in our world. Its dhāraṇī consists of a root mantra, heart mantra, and auxiliary heart mantra and is followed by Maitreya’s vow to benefit beings. The benefits of the dhāraṇī range from receiving prophecies for awakening to acquiring one’s desired material enjoyments. Since these benefits also extend to animals, the text advocates reciting its dhāraṇī so that animals may hear it as well.

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Toh 661 / 998
Chapter
6
Pages
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The Dhāraṇī “The Mother of the Grahas”
[No Sanskrit title]
Graha­mātṛkānāma­dhāraṇī
|
[No Tibetan title]
གཟའ་རྣམས་ཀྱི་ཡུམ་ཞེས་བྱ་བའི་གཟུངས།

The Dhāraṇī “The Mother of the Grahas” contains instructions for a dhāraṇī recitation practice that will bring an end to any negative influences from the celestial grahas and protect beings from harm. These dhāraṇī instructions are part of the broader popular tradition for performing offerings to appease and gain the favor of the celestial grahas that remain widespread across South Asia and the South Asian diaspora to the present day.

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Toh 665 / 1084
Chapter
2
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The Heart Mantra of Gaṇapati
[No Sanskrit title]
Gaṇapatihṛdaya
|
[No Tibetan title]
ཚོགས་ཀྱི་བདག་པོའི་སྙིང་པོ།

The Buddha teaches The Heart Mantra of Gaṇapati to Ānanda at Vulture Peak. He recites the mantra, then gives a brief account of the protective benefits accrued by its daily recitation.

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Toh 670 / 1087
Chapter
1
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The Dhāraṇī of Devī Mahākālī
[No Sanskrit title]
Devī­mahākālī­nāma­dhāraṇī
|
[No Tibetan title]
ལྷ་མོ་ནག་མོ་ཆེན་མོའི་གཟུངས།

The Dhāraṇī of Devī Mahākālī opens at the Bodhi tree in Bodhgayā shortly after the Buddha Śākyamuni has attained perfect awakening. As Śākyamuni sits at the base of the Bodhi tree, Devī Mahākālī circumambulates him three times and offers a vidyā, or “spell,” in homage at the Blessed One’s feet. Śākyamuni then expresses his wish that Mahākālī’s vidyā be used to bind all beings from the highest heaven down through the lowest hell of the desire realms.

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Toh 674 / 849
Chapter
10
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The Aparimitāyurjñāna Sūtra (1)
[No Sanskrit title]
Aparimitāyur­jñāna­sūtra
|
[No Tibetan title]
ཚེ་དང་ཡེ་ཤེས་དཔག་ཏུ་མེད་པའི་མདོ།

The Buddha, while at the Jetavana in Śrāvastī, tells Mañjuśrī of a buddha realm far above the world, in which lives the Buddha Aparimitāyur­jñāna. He states that those who recite, write, hear, and so on, the praise of this buddha, or make offerings to this text, will have numerous benefits, including a long life and a good rebirth. As vast numbers of buddhas recite it, the mantra, or dhāraṇī, of this buddha is repeated numerous times. This is the best known of the two versions of this sūtra in the Kangyur.

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Toh 675
Chapter
10
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The Aparimitāyurjñāna Sūtra (2)
[No Sanskrit title]
Aparimitāyur­jñānasūtra
|
[No Tibetan title]
ཚེ་དང་ཡེ་ཤེས་དཔག་ཏུ་མེད་པའི་མདོ།

The Buddha, while at the Jetavana in Śrāvastī, tells Mañjuśrī of a buddha realm far above the world, in which lives the Buddha Aparimitāyur­jñāna. He states that those who recite, write, hear, and so on, the praise of this buddha, or make offerings to this text, will have numerous benefits, including a long life and a good rebirth. As vast numbers of buddhas recite it, the mantra, or dhāraṇī, of this buddha is repeated numerous times. This is the lesser known of the two versions of this sūtra in the Kangyur, but possibly represents the earlier translation.

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Toh 676 / 850
Chapter
5
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The Dhāraṇī “Essence of Immeasurable Longevity and Wisdom”
[No Sanskrit title]
Aparimitāyur­jñāna­hṛdaya­dhāraṇī
|
[No Tibetan title]
ཚེ་དང་ཡེ་ཤེས་དཔག་ཏུ་མེད་པའི་སྙིང་པོའི་གཟུངས།

The Dhāraṇī “Essence of Immeasurable Longevity and Wisdom” opens at a pool by the Ganges, where the Buddha Śākyamuni is seated with five hundred monks and a great saṅgha of bodhisattvas. The Buddha begins with a short set of verses on the Buddha Aparimitāyus, who dwells in the realm of Sukhāvatī, telling the gathering that anyone who recites Aparimitāyus’ name will be reborn in that buddha’s realm. He then provides a unique description of Sukhāvatī, followed by instructions for two practices, related to the text’s dhāraṇī, that can grant rebirth in Sukhāvatī in the next life.

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Toh 679 / 851
Chapter
1
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The Dhāraṇī Praising the Qualities of the Immeasurable One
[No Sanskrit title]
Aparimita­guṇānuśāṁsa­dhāraṇī
|
[No Tibetan title]
ཡོན་ཏན་བསྔགས་པ་དཔག་ཏུ་མེད་པའི་གཟུངས།

The Dhāraṇī that Praises the Qualities of the Immeasurable One contains a short dhāraṇī mantra praising the tathāgata Amitābha and brief instructions on the benefits that result from its recitation.

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Toh 725 / 909
Chapter
4
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The Dhāraṇī “The Mother of Avalokiteśvara”
[No Sanskrit title]
Avalokiteśvara­mātā­dhāraṇī
|
[No Tibetan title]
སྤྱན་རས་གཟིགས་དབང་ཕྱུག་གི་ཡུམ་ཞེས་བྱའི་གཟུངས།

In this short sūtra, the bodhisattva Samantabhadra asks the Buddha to reveal The Mother of Avalokiteśvara, a powerful dhāraṇī that helps practitioners progress on the path to awakening. The Buddha grants his request and relates how he had himself received the dhāraṇī. Samantabhadra then speaks the dhāraṇī, after which the Buddha states its benefits.

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Toh 729 / 1001
Chapter
1
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The Dhāraṇī of Tārā
[No Sanskrit title]
Tārādhāraṇī
|
[No Tibetan title]
སྒྲོལ་མའི་གཟུངས།

The Dhāraṇī of Tārā is a short dhāraṇī that invokes the goddess Tārā, seeking her intervention in the face of obstacles and negative forces.

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Toh 730 / 1002
Chapter
2
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The Dhāraṇī “Tārā’s Own Promise”
[No Sanskrit title]
Tārā­svapratijñā­dhāraṇī
|
[No Tibetan title]
སྒྲོལ་མ་རང་གིས་དམ་བཅས་པའི་གཟུངས།

The Dhāraṇī “Tārā’s Own Promise” is a short dhāraṇī invoking the goddess Tārā.

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Toh 731
Chapter
5
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Tārā Who Protects from the Eight Dangers
[No Sanskrit title]
Tārāṣṭa­ghora­tāraṇī
|
[No Tibetan title]
སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པ།

In this sūtra, the goddess Tārā warns the gods of the desire realm about the miseries of saṃsāra and offers a pithy Dharma teaching to free them from harm. Tārā begins by vividly portraying the various kinds of suffering endured by beings in each of the six realms of saṃsāra and then points out the futility of reciting mantras without maintaining pure conduct. She goes on to encourage the listeners to engage in virtue, which puts an end to saṃsāra, and she bestows on them a dhāraṇī that will help them to achieve this goal, a praise of her qualities, and a request for her divine protection that they should recite. Finally, she enjoins the audience to read and practice the teaching and share it with others.

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Toh 732 / 992
Chapter
2
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The Yaśovatī Dhāraṇī
[No Sanskrit title]
Yaśovatīdhāraṇī
|
[No Tibetan title]
གྲགས་ལྡན་མའི་གཟུངས།

The Yaśovatī Dhāraṇī is a collection of six dhāraṇīs that can be recited to cure and protect oneself from various illnesses, avert the influence of demonic beings, and, in one case, to revive the recently deceased.

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Toh 736 / 995
Chapter
2
Pages
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The Dhāraṇī of Parṇaśavarī
[No Sanskrit title]
Parṇa­śavarī­dhāraṇī
|
[No Tibetan title]
རི་ཁྲོད་ལོ་མ་གྱོན་མའི་གཟུངས།

The Dhāraṇī of Parṇaśavarī is a short dhāraṇī dedicated to the piśācī Parṇaśavarī, who is renowned in Buddhist lore for her power to cure disease, avert epidemics, pacify strife, and otherwise protect those who recite her dhāraṇī from any obstacles they may face.

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Theme:
Sūtras for Well-Being
Texts for Recitation
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Toh 750 / 949
Chapter
3
Pages
The Kangyur
Tantra
Action tantras
Vajra Conqueror
[No Sanskrit title]
Vajravidāraṇa
|
[No Tibetan title]
རྡོ་རྗེ་རྣམ་པར་འཇོམས་པ།

In this concise text, Vajrapāṇi, through the power and blessings of the Buddha and all bodhisattvas, proclaims a series of powerful dhāraṇī-mantras. The text concludes with verses on the benefits of the dhāraṇī and a simple ablution ritual.

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Theme:
Ten and Five Royal Sūtras
Texts for Recitation
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Toh 761
Chapter
3
Pages
The Kangyur
Tantra
Action tantras
The Dhāraṇī of the Iron Beak [1]
[No Sanskrit title]
Lohatuṇḍa­dhāraṇī
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[No Tibetan title]
ལྕགས་མཆུའི་གཟུངས།

The Dhāraṇī of the Iron Beak [1] is the third of the “five beak dhāraṇīs” (mchu sde lnga, Toh 759–763) and among the few scriptures in the Degé Kangyur concerned with weather control practices. In Indra’s Rock Cave on Vaidehaka Mountain, Śakra requests the Buddha for the wrathful means with which to protect the Buddhist teachings. The Buddha then recites the dhāraṇī of the iron beak along with a short discourse on its efficacy, ritual instructions for weather control, and an exhortation for secrecy.

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Toh 762
Chapter
3
Pages
The Kangyur
Tantra
Action tantras
The Dhāraṇī of the Iron Beak [2]
[No Sanskrit title]
Lohatuṇḍa­dhāraṇī
|
[No Tibetan title]
འལྕགས་མཆུའི་གཟུངས།

The Dhāraṇī of the Iron Beak [2] is the fourth of the “five beak dhāraṇīs” (mchu sde lnga, Toh 759–763) and among the few scriptures in the Degé Kangyur concerned with weather control practices. In Indra’s Rock Cave on Vaidehaka Mountain, Śakra requests the Buddha for a teaching with which to guard against the asuras and protect the Buddhist teachings. The Buddha then recites the dhāraṇī formula in two parts along with a brief nāga subduing, weather control ritual. The benefits of the performance of this text include keeping the Buddhist teachings and practitioners safe from harm and ensuring proper rainfall for bountiful harvests.

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Toh 813 / 1098
Chapter
3
Pages
The Kangyur
Tantra
Dedication-aspiration
The Aspiration Prayer from “Destroyer of the Great Trichiliocosm”
[No Sanskrit title]
|
[No Tibetan title]
སྟོང་ཆེན་མོ་རབ་ཏུ་འཇོམས་པའི་སྨོན་ལམ།

This short text contains a set of verses spoken by the Buddha as he put an end to the epidemic of Vaiśālī, extracted from one of the two main accounts of that episode. The verses call for well-being, especially by invoking the qualities of the Three Jewels and a range of realized beings and eminent gods. The text comprises two passages from the parent work, and of these the first and longest corresponds closely to a well-known Pali text, the Ratana-sutta, widely recited for protection and blessings.

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Theme:
Sūtras for Well-Being
Texts for Recitation
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Toh 846
Chapter
5
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Threefold Invocation Ritual
[No Sanskrit title]
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[No Tibetan title]
སྤྱན་འདྲེན་རྒྱུད་གསུམ་པ།

The Threefold Invocation Ritual invokes all the deities of the threefold world that have “entered the path of compassion” and are “held by the hook of the vidyāmantra” to gather, pay heed to the person reciting this text (or the person for whom it is recited), and bear witness to the proclamation of that person’s commitment to the Buddhist teachings. A profound aspiration to practice ten aspects of a bodhisattva’s activity is then followed by a dedication and a prayer for the teachings.

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Toh 862
Chapter
1
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Essence Dhāraṇī of the Tathāgata Bhaiṣajya­guru
[No Sanskrit title]
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[No Tibetan title]
དེ་བཞིན་གཤེགས་པ་སྨན་གྱི་བླའི་སྙིང་པོའི་གཟུངས།

This very short text gives the Essence Dhāraṇī of the Medicine Buddha, Bhaiṣajya­guru­vaiḍūrya­prabha­rāja.

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Quick Reads
Sūtras for Well-Being
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Toh 891
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Dhāraṇī of Āvaraṇaviṣkambhin
[No Sanskrit title]
Āvaraṇaviṣkambhi­dhāraṇī
|
[No Tibetan title]
སྒྲིབ་པ་རྣམ་པར་སེལ་བའི་གཟུངས།

The Dhāraṇī of Āvaraṇaviṣkambhin presents two short dhāraṇīs that purify evil deeds, ease the dying process, and bring about birth in the heavenly realms.

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Sūtras for Well-Being
Sūtras About Death
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Toh 953
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Dhāraṇī of Vajrapāṇi, the Yakṣa Lord
[No Sanskrit title]
|
[No Tibetan title]
ཕྱག་ན་རྡོ་རྗེ་གནོད་སྦྱིན་གྱི་བདག་པོའི་གཟུངས།

The Dhāraṇī of Vajrapāṇi, the Yakṣa Lord is a short work that teaches a vidyāmantra of Vajrakumāra, which is said to repel and avert illness, as well as other malevolent actions perpetrated by a variety of spirits and enemies, and to grant protection to the individual who recites or wears it.

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Theme:
Quick Reads
Texts for Recitation
Sūtras for Well-Being
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Toh 987
Chapter
7
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Tantra of the Play of the Goddess Uṣṇīṣā
[No Sanskrit title]
Devi uṣṇīṣālīlā­tantra
|
[No Tibetan title]
ལྷ་མོ་གཙུག་ཏོར་རོལ་པའི་ཏནྟྲ།

The Tantra of the Play of the Goddess Uṣṇīṣā is a short tantra concerning a series of disease-causing spirits and the incantations that avert them.

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Toh 1024
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Dhāraṇī “Pacifying All Suffering”
[No Sanskrit title]
Sarva­duḥkha­praśamanakara­dhāraṇī
|
[No Tibetan title]
སྡུག་བསྔལ་ཐམས་ཅད་རབ་ཏུ་ཞི་བར་བྱེད་པ་ཞེས་བྱ་བའི་གཟུངས།

The Dhāraṇī “Pacifying All Suffering” is a short dhāraṇī text in which, at Vajrapāṇi’s request, the Buddha Śākyamuni teaches a mantra associated with Mañjuśrī Vādisiṃha that serves as a method for the pacification of suffering.

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Toh 1059
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
A Mantra for Incanting Medicines, Extracted from “Destroyer of the Great Trichiliocosm”
[No Sanskrit title]
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[No Tibetan title]
སྟོང་ཆེན་མོ་ནས་ཕྱུང་བ་སྨན་ལ་སྔགས་ཀྱི་གདབ་པ།

This text consists of a short mantra for incanting medicines that has been extracted from Destroyer of the Great Trichiliocosm (Toh 558).?

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Theme:
Quick Reads
Texts for Recitation
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Toh 1066
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
The Dhāraṇī of the Supreme Stem Ornament
[No Sanskrit title]
Gaṇyālaṃkārāgra­dhāraṇī
|
[No Tibetan title]
སྡོང་པོ་རྒྱན་གྱི་མཆོག་གི་གཟུངས།

The Dhāraṇī of the Supreme Stem Ornament is a short work that includes several prayers for protection, each of which is followed by an essence-mantra.

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Theme:
Quick Reads
Texts for Recitation
Sūtras for Well-Being
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Toh 1091
Chapter
2
Pages
The Kangyur
Dhāraṇī
Compendium of Dhāraṇīs
In Praise of the Goddess Revatī
[No Sanskrit title]
|
[No Tibetan title]
ལྷ་མོ་ནམ་གྲུ་ལ་བསྟོད་པ།

In Praise of the Goddess Revatī includes a short praise to the goddess Revatī along with a dhāraṇī extracted from The Great Tantra of Supreme Knowledge (Toh 746). The praise itself is just a few lines long and addresses Revatī’s characteristics‍—her body is said to be made of gems and precious substances‍—and her familial lineage.

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Toh 1095 / 4377
Chapter
8
Pages
The Kangyur
Dhāraṇī
Aspiration
The Prayer of Good Conduct
[No Sanskrit title]
Bhadra­caryāpraṇidhāna
|
[No Tibetan title]
བཟང་སྤྱོད་སྨོན་ལམ།

The Prayer of Good Conduct is among the most popular and widely recited aspiration prayers (Skt. praṇidhāna, Tib. smon lam) in all Mahāyāna Buddhist traditions. It evokes, in the first person, the aspiration to worship all buddhas who pervade every atom of the multiverse, and to pursue enlightenment and the benefit of all beings. The prayer‍—and particularly its first twelve verses that cover the seven aspects of homage, offering, confession, rejoicing, entreaty, supplication, and dedication‍—is regularly recited as part of many practices in Tibetan Buddhism. There are numerous translations of the prayer in many modern languages made from Tibetan, Sanskrit, and Chinese.

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