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This text presents a spell (vidyā) featuring the female deity Sitātapatrā (White Umbrella Goddess), which issues from the uṣṇīṣa of the Buddha Śākyamuni as he rests in samādhi among the gods of the Heaven of the Thirty-Three. The text details a litany of dangers, illness, and threats and provides spell formulas that can be recited to avert them. Sitātapatrā and her spell have enjoyed a long history and sustained popularity as a source of security against illness and misfortune, and her spell is widely used in contemporary Buddhist communities to this day.

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.

This text presents a dhāraṇī featuring the female deity Sitātapatrā (White Umbrella Goddess) that provides a magical means to avert a litany of dangers, illness, and threats. Sitātapatrā and her spell have enjoyed a long history and sustained popularity as a source of security against illness and misfortune, and her spell is widely used in contemporary Buddhist communities to this day.

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.

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

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

The Dhāraṇī “Purifying All Karmic Obscurations” is a relatively brief text consisting of a short dhāraṇī and a passage about its applications and benefits. Most applications have to do with death and funerary rituals, as the text provides many methods to aid the departed toward a favorable rebirth.

本文包括一個節選自《佛說守護大千國土經卷》（上）(Toh 558) 之中加持藥物的短咒。

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.

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.

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.

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.

This text consists of a short dhāraṇī followed by its application, a food offering made to the pretas (hungry spirits). The text says that by the power of the spell, the offering will be made manifold and there will be many future benefits for the person performing the rite.

The Dhāraṇī of Glorious Mahākāla opens at the Vajra Seat under the Bodhi tree in Bodhgayā shortly after the Buddha Śākyamuni has defeated Māra and his demonic horde and attained awakening. As Śākyamuni sits under the Bodhi tree, Mahākāla approaches him, prostrates at his feet, sits to one side, and offers to give him a vidyā, or “spell,” as a gift. Mahākāla then pronounces his vidyā and tells Śākyamuni that it can be used to prevent diseases and ward off potentially harmful spirit beings. The text then concludes with Mahākāla’s promise to Śākyamuni to act as a guardian of temples and maṇḍalas and to protect the Three Jewels.

This short text narrates Ānanda’s nocturnal encounter in the Banyan Grove in Kapilavastu with a gruesome female preta, or “hungry ghost,” with a burning mouth. The ghost tells Ānanda that he will die imminently and be reborn in the realm of the pretas unless he satisfies innumerable pretas with offerings of food the following morning. Terrified, Ānanda goes quickly to the Buddha and asks for advice. The Buddha then teaches Ānanda a dhāraṇī and an associated food offering ritual that together will satisfy innumerable ghosts and will cause offerings to the Three Jewels to multiply. The Buddha then instructs Ānanda to memorize and widely propagate this practice.

The Dhāraṇī of Refuge for the Preta Flaming Mouth recounts the nocturnal encounter of the monk Nanda with a gruesome preta (“hungry ghost”) who predicts his imminent death. After recounting his experience to the Buddha, he is taught a dhāraṇī and an associated food offering ritual to allay the sufferings of pretas and avert his prophesied fate.

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.

The Mahākāla Dhāraṇī: A Cure for All Diseases and Illnesses is a short work that contains a Mahākāla dhāraṇī recitation practice for removing illness from various parts of the body. The dhāraṇī progresses through a list of body parts, invoking Mahākāla to free each region from illness and disease.

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.

Praising the Lady Who Rules Disease, or, as it is alternatively titled, Eight Verses Praising Śrīdevī Mahākālī, is a short praise to the Dharma protector Śrīdevī Mahākālī. The text is included in the Compendium of Dhāraṇīs section of the Degé Kangyur as well as in the Tantra section of the Degé Tengyur.

In Praise of the Glorious Goddess Sarasvatī presents a series of lyrical verses in praise of the deity Sarasvatī, the patron goddess of spoken and written eloquence. With evocative imagery and inspiring language, the praise pays tribute to Sarasvatī’s unimpeded speech, memory, and knowledge, and to her physical majesty and compassionate nature.

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.

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.

This is the third chapter of the Degé Kangyur Catalog, which describes the publication history of the Degé Kangyur. Authored by the Degé Kangyur’s main editor, Situ Paṇchen Chökyi Jungné, at the conclusion of the five-year project in 1733, it is a document rich in historical detail. First it covers the history of the Degé region and the royal family of Degé. Then it offers extensive praise for the qualities of Tenpa Tsering, the king of Degé and throne holder of Lhundrup Teng Monastery, who was the project’s main sponsor. After that is an erudite history of previous collections of translated Buddhist scriptures in Tibet since the time of the earliest translations during the Tibetan imperial period, and finally it describes the editorial process and practical challenges involved in producing a xylograph Kangyur of such quality.

這是一篇頂禮三寶及藥師佛的短文，其中包含了一個加持藥物之明咒。

While the Buddha is abiding in the space above the Śuddhāvāsa realm with a retinue of bodhisattvas, he urges them to uphold The Dhāraṇī of the Six Gates and presents these gates as six aspirations that vanquish the causes of saṃsāric experience. He then presents the dhāraṇī itself to his listeners and instructs them to recite it three times each day and three times each night. Finally, he indicates the benefits that come from this practice, and the assembly praises the Buddha’s words. This is followed by a short dedication marking the conclusion of the text.

While the Buddha is residing in the Realm of the Thirty-Three Gods with a retinue of deities, great hearers, and bodhisattvas, Avalokiteśvara asks the Buddha how beings can gain merit from building a stūpa. The Buddha responds by stating the Buddhist creed on dependent arising: The Buddha then explains that this dependent arising is the dharmakāya, and that whoever sees dependent arising sees the Buddha. He concludes the sūtra by saying that one should place these verses inside stūpas to attain the merit of Brahmā.

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.

The Twelve Buddhas opens at Rājagṛha with a dialogue between the Buddha Śākyamuni and the bodhisattva Maitreya about the eastern buddhafield of a buddha whose abbreviated name is King of Jewels. This buddha prophesies that when he passes into complete nirvāṇa, the bodhisattva Incomparable will take his place as a buddha whose abbreviated name is Victory Banner King. Śākyamuni then provides the names of the remaining ten tathāgatas, locating them in the ten directions surrounding Victory Banner King’s buddhafield Full of Pearls. After listing the full set of names of these twelve buddhas and their directional relationship to Victory Banner King, the Buddha Śākyamuni provides an accompanying mantra-dhāraṇī and closes with a set of thirty-seven verses outlining the benefits of remembering the names of these buddhas.

The Twelve Buddhas opens at Rājagṛha with a dialogue between the Buddha Śākyamuni and the bodhisattva Maitreya about the eastern buddhafield of a buddha whose abbreviated name is King of Jewels. This buddha prophesies that when he passes into complete nirvāṇa, the bodhisattva Incomparable will take his place as a buddha whose abbreviated name is Victory Banner King. Śākyamuni then provides the names of the remaining ten tathāgatas, locating them in the ten directions surrounding Victory Banner King’s buddhafield Full of Pearls. After listing the full set of names of these twelve buddhas and their directional relationship to Victory Banner King, the Buddha Śākyamuni provides an accompanying mantra-dhāraṇī and closes with a set of thirty-seven verses outlining the benefits of remembering the names of these buddhas.

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.

While the Buddha is residing in the Realm of the Thirty-Three Gods with a retinue of deities, great hearers, and bodhisattvas, Avalokiteśvara asks the Buddha how beings can gain merit from building a stūpa.

一時，佛在凈居天上依空而住，與無數菩薩眾俱。世尊告諸菩薩：汝當受持六門陀羅尼法。隨即演說六門，即摧滅輪回之因的六種發願，繼而宣說六門陀羅尼，教喻信眾於日夜六時讀誦，並開示如是修持之利益。大眾聞佛所說歡喜贊嘆。經文最後以簡迴向結尾。

The events recounted in The King of the Array of All Dharma Qualities take place outside Rājagṛha, where the Buddha is residing in the Bamboo Grove together with a great assembly of monks, bodhisattvas, and other human and non-human beings. At the request of the bodhisattvas Vajrapāṇi and Avalokiteśvara, the Buddha teaches his audience on a selection of brief but disparate topics belonging to the general Mahāyāna tradition: how to search for a spiritual friend and live in solitude, the benefits of venerating Avalokiteśvara’s name, the obstacles that Māra may create for practitioners, and warnings on how easy it is to lose one’s determination to be free from saṃsāra.

在此經中，佛陀概括了般若智慧的種種含義，尤其指出一切法、五蘊、五大種、十波羅蜜的特性如何，般若波羅蜜的特性亦與之相同，由此著重闡明了世間諸法與空性無二。

善夜之中，天子旃檀來到王舍城一位比丘面前，問其是否知曉佛陀所教導之《善夜經》。比丘答言從未聽聞此經，天子告之世尊即在附近，今可詣彼請問。隨後，世尊應比丘之請，傳授恆時住於善觀之要訣：過去諸法不應追念，未來諸法亦不希求，現在諸法勿生染著，如是行者名真解脫。爾時世尊為欲利益一切眾生，更說數種陀羅尼咒句，並開示此經辟除災厄、救脫苦難之種種利益。

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.

如經文末頁明確註記，這一簡短開示是《大雲經》的補充章節「降雨諸風品」。經文記敘釋迦牟尼佛到訪龍宮，無量龍眾向佛頂禮，獻上神力化現的廣大供養海雲。龍王請佛宣說如何能使龍族滅除諸苦，並以及時雨利益眾生。世尊先贊嘆了大慈行的利益，繼而傳授一陀羅尼咒，教喻龍族讀誦受持之同時持誦諸如來名號，即可遣除龍眾所有苦厄，並令莊稼生長。應龍王之請，佛陀復又傳授一長陀羅尼咒，能於乾旱時降下甘霖。佛陀於開示末尾還教授了施設佛壇以及祈雨之儀軌。

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.

經中，佛陀與文殊菩薩、普賢菩薩探討法界、正覺及空性，一名為法慧的菩薩入「菩薩無邊相應寶光明三摩地」，並以諸佛威神力宣說菩薩之「十住法門」。之後，佛陀傳授陀羅尼，以長篇偈頌敘述賢吉祥菩薩之教法，以此鼓勵諸菩薩精進修行。此經之偈頌常為後世印度與藏地論師所援引。

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.

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.

The Dhāraṇī of the Buddha’s Essence is structured as a dialogue between the Buddha and a retinue of gods from the Śuddhāvāsa realm. The dialogue revolves around the Buddha’s parinirvāṇa and the role that the gods of Śuddhāvāsa can play in continuing to guide beings in his absence until the next tathāgata appears in the world. The Dhāraṇī of the Buddha’s Essence is then introduced as the specific instruction that the gods of Śuddhāvāsa should preserve and propagate after Śākyamuni has departed. The Buddha then provides a list of benefits that members of the saṅgha can accrue by reciting this dhāraṇī.

此經中，佛陀與四大天王探討人類所面臨的種種恐怖，並在迎請無量世界諸佛降臨後一起宣說了多個可於日常念誦的咒語。其中有回遮諸多災難（譬如非時死、疾病、人身傷害等）的咒語，亦包含了賜予唸誦者諸佛菩薩之加持，以及確保修行者與眾生安康的咒語。 净蕊： 佛陀在与四大天王的对话中谈及人类所将面临的诸多恐怖，即表示将教导解除人類種種恐怖之法门。在迎请无量世界诸佛降临后，佛陀与四大天王一同宣说许多可於日常念诵的咒语。其中有回遮諸多災難（譬如非時死、疾病、人身傷害等）的咒語、亦包含了賜予諸佛菩薩之加持以及確保修行者與眾生安康的咒語。

世尊应一婆罗门邀请前往其家中受午餐供养，途中见到一座古老的朽塔，状若土堆。世尊告金刚手菩萨言，此塔之中藏有蕴含一切如来加持心之陀罗尼密印法要。世尊复言，此塔实为殊妙大宝塔，由于众生缺乏福德之故，显现为古朽土堆。世尊继而称叹书写、读诵、供奉此经典之功德，并列舉出将此经放置于塔中或佛像中的种种利益。当世尊诵此陀罗尼时，破败古塔当即重现出往日的光辉。

“The Chapter on Going Forth” is the first of seventeen chapters in The Chapters on Monastic Discipline, a four-volume work that outlines the statutes and procedures that govern life in a Buddhist monastic community.

在這部以《心經》之名廣傳於世的經典中，長老舍利弗承佛威神力，請觀世音菩薩教導修學般若波羅蜜多的方法。觀世音菩薩言，樂欲修學般若波羅蜜多者，當觀諸法皆無自性，亦即了悟空性。繼而宣說短咒，若能持誦此咒者，即是修學般若波羅蜜多。爾時世尊贊嘆觀音菩薩之教法，並印證說：般若波羅蜜多當如是學，是即真實最上究竟。

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.

「藥本事」收錄於《根本說一切有部毘奈耶》，當中制定了僧團服用藥物的條規。同時，經文還敘述了佛陀和弟子們的故事，包括佛陀平息瘟疫並且調伏龍族等事蹟。其中有佛陀自述的本生故事，也有世尊和弟子們宣說的偈頌。

Praising the Lady Who Rules Disease, or, as it is alternatively titled, Eight Verses Praising Śrīdevī Mahākālī, is a short praise to the Dharma protector Śrīdevī Mahākālī. The text is included in the Compendium of Dhāraṇīs section of the Degé Kangyur as well as in the Tantra section of the Degé Tengyur.

The Dhāraṇī of Siṃhanāda is a short work that teaches an Avalokiteśvara Siṃhanāda dhāraṇī and gives a short instruction for using it to cure illness.

《聖般若波羅蜜多十萬（頌）二萬五千（頌）一萬八千（頌）廣註疏》是對三部長篇般若經的詳細註釋，與基於彌勒—無著所著《現觀莊嚴論》而造的其他眾多釋論相比，這部註疏提供了一個較易理解的經文構架。序品含詳細的逐字釋義，共通於三部般若。之後從「略、中、廣」三門解說了三部經共同的結構。最後對僅在《般若一萬八千頌》和《般若二萬五千頌》裏出現的「彌勒菩薩品」做了註釋。這部註疏以許多不同名字流通，其作者從未被最終確認過，有些藏人相信它是世親所造，也有人認為它是牙軍論師甚或藏王赤松德贊所造。

這是由世親所著《聖四法大乘經》(Toh 251)的簡短釋論。《聖四法大乘經》宣說菩薩道不可棄舍之四法：一不舍菩提心，二不舍善知識，三不舍安忍調柔，四不舍阿蘭若。釋論中提出宣說此經的種種目的，解釋為何經中將菩薩稱為大乘行者，說明四法所對治的修行障礙、所支持的有利因素，以及聲聞、辟支佛為何不被稱作菩薩。