This is a compilation of forty-nine heterogeneous stras, present in both the

Kangyur and the Chinese Tripiaka.

The Heap of Jewelslike the other distinct collection preceding it in the
Kangyur, the Ornament of the Buddhas (Buddhvatasaka)is often
described as a stra, its full Sanskrit title being Mahratnakastra (the
Stra of the Great Heap of Jewels), and in Tibetan phags pa dkon mchog
brtsegs pa chen poi chos kyi rnam grangs leu stong phrag brgya pa (the
Noble Dharma Discourse of the Great Heap of Precious Jewels with a
Hundred Thousand Chapters). Unlike the Ornament of the Buddhas,
however, its component texts or chapters are explicitly presented as
independent works. Many of them are individually cited in the treatises of the
great Indian masters and are known to have circulated as stras in their own
right; only five are still extant in Sanskrit.
Although the name Ratnaka (heap of jewels or, more exactly, piled-
up jewels) seems quite appropriate for such a compilation of precious
scriptural works, it is in fact the name by which just one of the texts in the
collection, the Kyapaparivarta (Toh 87) was originally known, and seems
to have been applied to the whole collection only later. Citations from
a Ratnakastrain works by Asaga, ntideva, and other authors all refer to
the Kyapaparivarta, which is sometimes therefore designated the
old Ratnaka.
The history of the Heap of Jewels remains unclear. Tibetan historical
tradition, as mentioned briefly in the Deg Kangyur catalogue and recounted
more fully by Trantha, tells us that the originally much larger collection
(with a thousand chapters, or even the hundred thousand of the full title) was
reduced to its current forty-nine texts by an arson attack on the library at
Nland. The date of this event, said to have been responsible for the
decimation of many other scriptures, too (including the Buddhvatasaka), is
placed some time before the lives of Asaga and Vasubandhu, along with
accounts of other calamitous episodes during a period of political turbulence
and unstable patronage for Buddhist institutions in India.
According to modern historical methods, while the Heap of Jewel's
component texts can be traced back in some cases to dates early in the
appearance of Mahyna texts, evidence that the collection as a whole existed
in India (i.e. before it appeared in China) is present but sparse. The earliest
mention of it is in the Daabhmikavibha, attributed to Ngrjuna and
translated into Chinese by Kumrajva in the early 5th century. The 6th
century Gandhran translator Jnagupta seems to have spoken of it, and the
famous Chinese traveler Xuanzang was asked to translate it in 664, although
he only made a start. It was Bodhiruci who collected and translated it into
Chinese in the first decade of the 8th century, using 23 texts already
circulating in Chinese and adding 26 new translations of his own; it is
reasonable to assume that he was using an Indian (or perhaps central Asian)
prototype. The Tibetan collection follows the Chinese closely in structure and
composition, but most of the texts were evidently translated directly from
Sanskrit originals (with a few exceptions, namely Toh 51, 57, 58, and 84, which
are known to have been translated from the Chinese). The Tibetan translation
is mentioned with a full list of its present component texts in the early 9th
century Denkarma catalogue, though surprisingly the other early inventory,
the Pangthangma (which is thought to be of a slightly later date) lists only
nine works under that heading (the other forty being listed in more general
size-ranked categories), and the Mahvyutpatti names some of the Ratnaka
stras without any mention of the collections name.
The stras in the collection cover a wide range of subjects and have
diverse origins. Two (Toh 57 and 58) are rvakayna works from the
Mlasarvstivda-vinaya; one (Toh 90) is a Prajpramit stra; and two
(Toh 49 and 50) are Pure Land works. The majority are Mahyna stras
dealing with classic themes such as emptiness, compassion, wisdom, the
bodhisattva's vows and path. The very variety of its works suggests that it may
have been deliberately compiled as an anthology representing many topics.
For further details, see:
Pedersen, K. Priscilla, Notes on the Ratnaka collection, JIABS vol. 3 no. 2,
60-67 (1980).
Nattier, Jan, A Few Good Men: the Bodhisattva Path According to The
Inquiry of Ugra (Ugraparipcch), University of Hawaii Press (2003).
Trantha, dam pai chos rin po che phags pai yul du ji ltar dar bai tshul
gsal bar ston pa dgos dod kun byung (rgya gar chos byung, from Deg
xylographs), Tezu, A.P., India: Tibetan Nyingma Monastery (1974), ff. 47a-
48b. Translation in Chimpa, L. et al. (trans.), Trantha's History of
Buddhism in India, Atlantic Highlands, N.J.: Humanities Press (1981), pp.
140-143.

The Perfection of Wisdom

The Tibetan Buddhist tradition classifies the discourses (stra, mdo) delivered
by kyamuni Buddha in terms of the three turnings of the doctrinal wheel,
promulgated at different places and times in the course of his life. Among
them, the stras of the first turning expound the four truths, those of the
second turning explain emptiness and the essenceless nature of all
phenomena, while those of the third turning elaborate further distinctions
between the three essenceless natures. The stras of the Perfection of Wisdom
(prajpramit) are firmly placed by their own assertion within the second
turning, promulgated at Vulture Peak near Rjagha.
It is in these stras that the role of the compassionate bodhisattva with a
mind set upon enlightenment achieves pre-eminence over the rvakas and
pratyekabuddhas of lesser attainment. The central message subtly integrates
relative truth and ultimate truth, reiterating that great bodhisattva beings
should strive to attain manifestly perfect buddhahood in order to eliminate the
sufferings of all sentient beings rather than merely terminate cyclic existence
for their own sake, even though, from an ultimate perspective, there are no
phenomena, no sentient beings and no attainment of manifestly perfect
buddhahood.
The relentless deconstruction of all conceptual elaborations with respect
to phenomena, meditative experiences, and even the causal and fruitional
attributes characteristic of the bodhisattva path, which is explicitly
emphasized throughout these stras, may have been controversial, but it has
given rise to both Madhyamaka dialectics and to the non-analytical meditative
pursuits of the Chan (Zen) tradition. In Tibet, on the other hand, these stras
are generally approached through study of The Ornament of Clear
Realization (Abhisamaylakra, Toh 3786, a treatise said to have been
dictated to Asaga by Maitreya) and its extensive commentaries, which
constitute the Parchin (phar phyin) literatureone of the principal subjects of
the monastic college curriculum. These treatises elaborate on the eightfold
structural progression of the bodhisattvas goals, paths and fruit which are
implied, though understated in all but the recast manuscript of the Stra in
Twenty-five Thousand Lines.
Traditional Tibetan accounts hold that, following their promulgation by
kyamuni, the stras were concealed in non-human abodesthe
longest Stra in One Billion Lines among the gandharvas, the Stra in Ten
Million Lines among the devas, and the Stra in One Hundred Thousand
Lines among the ngasthe last of these being retrieved and revealed by
Ngrjuna from the ocean depths and initially propagated in South India.
The extant texts forming this cycle of stras are replete with abbreviations,
modulations and other mnemonic features, indicative of an early oral
transmissioneven today they are read aloud as an act of merit in monastic
halls and public gatherings. At the same time, the medium length and longer
stras explicitly extoll the merits of committing the stras to writing, in the
form of books, as an offering for the benefit of posterity.
In Tibetan translation, the stras of the Perfection of Wisdom are
contained in twenty-three volumes of the Deg and Narthang Kangyurs
comprising approximately one fifth of the entire collection. This division of the
Kangyur precedes all the other stras in the Buddhvatasaka (phal chen),
Ratnaka (dkon brtsegs) and General Stra (mdo sde) divisions of the
Kangyur, reflecting the high prestige of the Perfection of Wisdom within
Mahyna Buddhism as a whole.
They include twenty-three distinct texts, foremost among them being the
six mothers (yum drug) and the eleven children (bu bcu gcig). The six
mothers are the longer and medium length stras, which are said to be
distinguished by their structural presentation of all eight aspects of the
bodhisattvas path, as elucidated in The Ornament of Clear Realization. The
shorter texts, being terser, do not fully elaborate this structure.
The six mothers are outlined as follows:
1. The Perfection of Wisdom in One Hundred Thousand
Lines(atashasrikprajpramit, Toh 8) comprises twelve volumes,
twenty-five fascicles and seventy-two chapters.
2. The Perfection of Wisdom in Twenty-five Thousand
Lines(Pacaviatishasrikprajpramit, Toh 9) comprises three
volumes, seventy-eight fascicles, and seventy-six chapters.
3. The Perfection of Wisdom in Eighteen Thousand
Lines (Adaashasrikprajpramit, Toh 10) comprises two and a half
volumes, sixty fascicles, and eighty-seven chapters.
4. The Perfection of Wisdom in Ten Thousand
Lines (Daashasrikprajpramit, Toh 11) comprises one and a half
volumes, thirty-four fascicles, and thirty-three chapters.
5. The Perfection of Wisdom in Eight Thousand
Lines (Aashasrikprajpramit, Toh 12) comprises one volume, twenty-
four fascicles, and thirty-two chapters.
6. The Verse Summation of the Perfection of
Wisdom (Prajpramitratnaguasacayagth, Toh 13) comprises
nineteen folios.
In most Kangyurs the long stras, 1-5 (Toh 8-12) each occupy their own
primary section of the collection, but here they have all been placed under a
single heading for the genre.
Of the shorter stras, all contained in a final miscellaneous
Prajpramit (sher phyin sna tshogs) volume of the section, the best
known are the Vajra Cutter (Vajracchedik, Toh 16, in three hundred lines),
commonly known as the Diamond Stra, and the Essence of the Perfection of
Wisdom (Prajpramithdaya, Toh 21), justifiably famous as the Heart
Stra.
Others include increasingly condensed versions: a version in 2,500 lines
known as The Questions of Suvikrntavikrmin (Toh 14), versions in 700
lines (Toh 24), 500 lines (Toh 15), 50 lines (Toh 18), In a Few Syllables (Toh
22), and even In One Syllable (Toh 23). The version in 150 lines (Toh 17) is
strongly tantric in style and content, and indeed several of the stras are
duplicated in the Tantra section of the Kangyur.
In addition to these Tibetan translations, there are extant Sanskrit
manuscripts from Gilgit and Nepal, complete in some cases, partial in others,
and Chinese translations representing all of the longer and medium length
versions of the stra, with the exception of The Transcendent Perfection of
Wisdom in Ten Thousand Lines.
A bibliographic appraisal of all texts within this division can be found in
Conze, Edward, The Prajpramit Literature (2nd edition), 1978: Tokyo,
The Reiyukai.

The Stra of the Ornaments of the Buddhas

This very long work in 45 chapters fills no less than four volumes of the Deg
Kangyur. In its current form, it is presented as a single extensive stra
(vaipulyastra), but it probably evolved as an encyclopedic coalescence of
shorter works, many of which circulated independently and are still seen as
texts in their own right. The whole work is classified by Tibetan editors as
belonging to the Buddhas third turning of the wheel of Dharma.
The early 9th century Tibetan translation is of similar size and content to
the late 7th century Chinese translation by iknanda, both being larger than
the earlier Chinese translation by Buddhabhadra (early 5th century). Chinese
translations of individual works that were later incorporated into the
Buddhvatasaka were made even earlier (late 2nd to early 4th century), and
may provide evidence of the gradual evolution of the Buddhvatasaka from
its component parts. No version in any Indic language has survived, and
Indian treatises only quote some of its component texts rather than the whole
work by the name Buddhvatasaka.
Tibetan historical tradition, however, as recounted by Trantha and
mentioned briefly in the Deg Kangyur catalogue, tells us that in India the
collection not only existed but was originally a great deal larger, with one
hundred chapters (according to the Kangyur catalogue) or one thousand
(Trantha), but is now incomplete because an arson attack on the library at
Nland reduced it to only thirty-eight surviving chapters. The date of this
event, said to have been responsible for the decimation of many other
scriptures, too (including much of the Ratnaka), is placed some time before
the lives of Asaga and Vasubandhu, along with accounts of other calamitous
episodes during a period of political turbulence and unstable patronage for
Buddhist institutions in India.
 The Buddhvatasaka was studied far more extensively in China than in
Tibet, generating an extensive corpus of commentarial literature, and a whole
school of Chinese Buddhism, the Huayan, is based on it. Although held in
great esteem in Tibet, it was very little studied as a whole, and only a few of the
later chapters were widely known and quoted. It was translated into Tibetan in
its entirety by Jinamitra, Surendrabodhi, and Yesh D, almost certainly from
a Sanskrit original. The Tibetan translation contains two chapters, 11 and 32,
not found in any of the Chinese translations.
According to Chinese tradition with its several versions, the whole work is
divided into 34 or 39 chapters, grouped into eight or nine assemblies
according to the places and occasions where the teachings they relate took
place.
The way the text is divided into chapters is different in the Tibetan
version. Several of the Kangyur catalogues mention the first 29 chapters as
constituting the Buddhvatasaka proper, and add various alternative titles
for the work such as sangs rgyas smag chad (the buddhas absence of
darkness), smad chad or rmad gcad (universal containment), the latter being
the form used in the first line of each fascicle), as well as snyan gyi gong
rgyan (ornaments for the ears) and padmai rgyan (lotus ornaments).
Following both of the surviving early text inventories, the Pangthangma and
Denkarma, they then name a selection of the later chapters, leaving
ambiguous their status as texts independent of the Buddhvatasaka itself or
part of it. The text itself gives its component parts none of the trappings of
independent texts, such as Sanskrit titles or the usual opening phrases.
However, as some of the later chapters are known to have circulated
independently in India as well as in China and Tibet, it is reasonable to speak
of the Buddhvatasaka as a family of texts even if little is known of how
and why they came to be grouped together in this way.
Some of the chapters with known independent status are as follows:
The Gocarapariuddha (chapter 16) may be the same work as a stra with
this name cited in several Indian treatises. It is listed as a separate text of the
Buddhvatasaka in the Mahvyutpatti, and a work in the Tengyur (Toh
3965) summarizes its contents.
The Vajradhvajaparima (chapter 30) is listed as a separate text of the
Buddhvatasaka in the Denkarma catalogue and is probably
the Vajradhvajastra mentioned by ntideva in the Bodhicaryvatra
(VII.46). It contains its own set of ten chapters.
The Daabhmika (chapter 31) is known to have circulated as an
independent work in India, and has survived as a complete Sanskrit
manuscript in Nepal. It is found in Kangyurs of the Thempangma tradition
and independent Kangyurs as a separate stra, as well as a chapter of the
Buddhvatasaka, the two Tibetan translations in such cases being different
ones. It figures in its own right in the Mahvyutpatti.
A Sanskrit text of the Anantabuddhaketraguodbhvana (chapter 37)
has recently been discovered, with a colophon in Sanskrit describing the stra
as from the Buddhvatasaka; it also exists as two independent Tibetan
translations, Toh 104 and Toh 268.
The Buddhadharmcintyanirdea (chapter 39) is also found in the
General Stra section of the Kangyur with the same title as an independent
work (Toh 187) that appears to be a close but not identical translation of the
same original.
The Samantabhadracryanirdea (chapter 42) is listed as a separate text
of the Buddhvatasaka in the Denkarma catalogue.
The Tathgatotpattisambhavanirdea (chapter 43) is also listed as a
separate text of the Buddhvatasaka in the Phangtangma and Denkarma
catalogues and figures in its own right in the Mahvyutpatti. It is quoted in
several Indian treatises.
The Lottaraparivarta (chapter 44) is listed as a separate text of the
Buddhvatasaka in the Phangtangma and Denkarma catalogues, and figures
in its own right in the Mahvyutpatti.
Approximately the last third of the Buddvatasaka is taken up by
the Gaavyha (chapter 45), one of the best known texts of the family. It is
also listed as a separate text in the Denkarma catalogue, figures in its own
right in the Mahvyutpatti, and is quoted in numerous Indian treatises. It has
also survived as a complete Sanskrit manuscript in Nepal. Its story narrating
the youth Sudhana's spiritual quest and meetings with fifty-two teachers is
depicted in detail in the stone carvings of Borobudur in central Java.
The Bhadracarypraidhna, the dedication Prayer of Good Action
recited widely in the Tibetan Buddhist tradition, forms the conclusion of
chapter 45. It is also found on its own in the Dhra section (Toh 1095).
Other works that may be considered members of the Buddhvatasaka
family, but are found elsewhere in most Kangyurs, include
the Ratnolk (Toh 145 and 847), passages of which are found in chapters 17
and 20, and which is listed as belonging to the Buddhvatasaka in the
Phangtangma catalogue and in the Mahvyutpatti;
the Tathgataguajncintyaviayvatranirdea (Toh 185);
the Buddhadharmcintyanirdea(Toh 187), which is an independent version
of chapter 39, has the same title, and is close but not identical; and
the raddhbaldhnvatramudr (Toh 201).
For further details, see:
Skilling, Peter, and Saerji, The Circulation of the Buddhvatasaka in India
in ARIRIAB, vol. 16, 193-216 (March 2013).
Nattier, Jan, The Proto-History of the Buddhvatasaka: the Pusa benye
jing and the Dousha jing, in ARIRIAB vol. 7, 323-360 (March 2005).
Hamar, Imre, The History of the Buddhvatasaka-Stra: Shorter and
Larger Texts. In: Hamar, Imre (ed.), Reflecting Mirrors: Perspectives on
Huayan Buddhism (Asiatische Forschungen Vol. 151), Wiesbaden:
Harrassowitz, pp.159-161 (2007).
Trantha, dam pai chos rin po che phags pai yul du ji ltar dar bai tshul
gsal bar ston pa dgos dod kun byung (rgya gar chos byung from Deg
xylographs), Tezu, A.P., India: Tibetan Nyingma Monastery (1974), ff. 47a-
48b. Translation in Chimpa, L. et al. (trans.), Trantha's History of
Buddhism in India, Atlantic Highlands, N.J.: Humanities Press (1981), pp.
140-143.

General Stra Section

This large section of the Kangyur is also sometimes called mdo mang (the
many stras) or mdo sna tshogs (miscellaneous stras). In the Deg
Kangyur it contains 266 works, while in other Kangyurs the contents and their
order vary somewhat. The texts range in length from a few lines to more than
2,000 pages.
It is thought that many of these works circulated in Tibet, during the
centuries preceding the evolution and establishment of the different Kangyurs,
in the form of varying compilations of stra works called mdo mang, some of
which have survived.
According to the Deg Kangyur catalogue, the works in this section are
arranged with Mahyna stras (Toh 94-286) first, followed by rvakayna
works (Toh 287-359)although not all Kangyurs and commentators agree on
which texts should be assigned to these two broad groups. As Situ Pachen
Chkyi Jungn, the 18th century editor of the Deg Kangyur, observes, stras
of the Buddhas third turning of the wheel of Dharma tend to predominate at
first, but such categorizing is not always applicable and he himself, as he laid
out the Deg Kangyur, simply respected the precedent set by past scholars
who arranged the texts of the Tshalpa Kangyur. Their schema differs
significantly from the way the texts are grouped in the early 9th century
inventory, the Denkarma (ldan kar ma), and the slightly
later Pangthangma (phang thang ma), both of which order the texts first by
vehicle and source language, and then place them in order of physical size,
starting with the longest. Nevertheless, in the Deg as in many other
Kangyurs, the longer files still tend to be grouped in the earlier volumes.
The stras in this General Stra section take many different forms. A large
number of them relate dialogues between the Buddha and individual disciples,
whether bodhisattvas, kings, ordinary men and women, gods, or ngas. Some
are teachings given by the Buddha at a particular occasion on particular
topics. Sometimes they relate miraculous manifestations, describe elevated
states of samdhi, teachings given by buddhas in other realms, detailed lists of
ethical or philosophical points for reflection, summaries of important
doctrine, explanations of individuals' past lives or predictions of their future
awakening, and so forthoften including several such elements in a single
work.
Among the best known large stras are the Bhadrakalpika (Toh 94),
which lists the names, vows, and other details of the thousand buddhas of the
present eon; the Lalitavistara (Toh 95), the story of the Buddha's birth, youth,
awakening, and first teachings; two versions of the Lakvatra(Toh 107 and
108, from the Sanskrit and Chinese respectively); the two stras known as The
White Lotus, the Karupuarka (Toh 112) and
the Saddharmapuarka (Toh 113), often known as the Lotus Stra and
highly influential in China and Japan; and the Samdhirja (Toh 127).
The section contains two versions of the
important Mahparinirvastra (Toh 119 and 120), translated in the early
period from Chinese and Sanskrit respectively. The latter is only one quarter
of the length of the former but represents those parts of the stra of which
fragments in Sanskrit have been foundperhaps an earlier, core version.
There is also a fragment (Toh 121) of a later translation by Kamalagupta and
Rinchen Zangpo. The Narthang, Lhasa, Stog Palace and Shelkar Kangyurs
place the Mahparinirvastra in its own, separate division.
The Saddharmasmtyupasthna (Toh 287) and Karmaataka (Toh 340)
are the longest works in the rvakayna category of the section, the latter
among a group of avadna narrative works illustrating the effects of karma
from one life to another.
Stras known to have been translated from Chinese include Toh 108, 119,
122, 123, 128, 135, 199, 216, 237, 239, 242, 248, 256, 264, 341, 351, and 353.
The stras considered part of the Mahsannipta, a distinct group
recognised in the Chinese tradition, are Toh 138, 147, 148, 152, 169, 175, 230,
and 257.
The Mahstras, Toh 288-294, (together with Toh 653 and 656, which are
found in the Tantra Collection and duplicated as Toh 1061 and 1062 in the
Incantations) form a special group with a particular function. They are
thought to have been brought to Tibet as part of the Vinaya transmission, and
are listed in the Denkarma separately from the other rvakayna works.
They are probably extracted from the gamas of the Mlasarvstivda, and
their regular recitation by ordained monks is recommended in the
monks Vinayavibhaga (Toh 3). For details, see Skilling, Peter, The
Mahstras: Great Discourses of the Buddha, 2 vols., Bristol: Pali Text
Society (1997)

Thirteen late translated stras

These thirteen stras are to be found in most Kangyurs of the Tshalpa
tradition grouped at the end of the final, miscellaneous stra volume of the
Perfection of Wisdom division (despite being unrelated to
the prajpramit literature). In other Kangyurs, they are placed in the
General Stra sectionat the end in the Narthang and Lhasa Kangyurs, and in
the penultimate volume in most Kangyurs of the Thempangma tradition.
They are called newly translated (gsar du gyur ba) in the catalogue of
the Deg Kangyur, and the same epithet was used by Butn in the 14th
century, as well as by Terdak Lingpa and the Lithang Kangyur editors in the
17th century. The Lhasa Kangyur catalogue also calls them the group of
thirteen stras (mdo tshan bcu sum po).
They are, in fact, the last group of stras ever to enter the stra section of
the Kangyur, and are not present in some of the peripheral Kangyurs that may
represent earlier compilations, such as the Phuktrak and Newark Batang
Kangyurs.
As their colophons record, they were translated in the first decade of the
14th century at the monastery of Tharpa Ling (not far from Zhalu in Central
Tibet), by a translator from Ceylon, nandar, and the Tibetan translator
Tharpa Lotsawa Nyima Gyaltsen Palzangpo, who was one of Butn's teachers.
The thirteen stras all have closely matching equivalents in the Pli
Canon, andalthough they have at times been thought to be translations of
Sarvastivdin texts in Sanskrit, as are many other rvakayna works in the
Kangyurit is almost certain that they were translated from Pli, and are
Theravda texts, i.e. from the literature of the Theravda school. Together
with a translation of the third chapter of the Vimuttimagga that, despite being
an extract of a treatise, is included for unknown reasons in the General Stra
section (Toh 306), these are the only Pli Theravda works represented in the
Kangyur (along with another translation by nandar and Tharpa Lotsawa, a
version of the Maitrstra closely related to Toh 35 but found only in the
Berlin, Lhasa, Narthang, and Peking Kangyurs).
Two of the thirteen texts, Toh 33 and 34, are the Theravda equivalents of
two of the ten Mlasarvstivdin Mahstras, Toh 656/1061 and Toh
653/1062 respectively.
The thirteen works are sometimes referred to as Paritta texts, i.e. texts
read aloud for protection, a status they hold in the Theravda tradition; their
association with auspiciousness may also partly explain why they were placed
at the conclusion of the Perfection of Wisdom section.
For further details and analysis, see Skilling, Peter (1993), Theravdin
Literature in Tibetan Translation, Journal of the Pli Text Society, vol. 19, pp
69-201.

Discipline
The texts of the Vinaya, or Discipline (dul ba) comprise the monastic code, its
history, and commentaries on it. As well as detailing all the rules to be kept by
monks, nuns, male and female novices, and male and female lay practitioners,
they include a wealth of history, biography, and narrative recording the
circumstances under which each rule was originally introduced by the
Buddha.
This section of the Kangyur corresponds approximately to the
Vinayapiaka of the Pli and Chinese Tripiakas. Since it was largely due to
divergences in the details of monastic code that early Buddhist groups
differentiated into various schools, the vinaya literature of each school is quite
different. The Pli vinaya is that of the Theravda school, while translations of
vinaya texts into Chinese include the more or less complete vinaya literature of
five other Indian Buddhist schools.
The works in this section of the Kangyur were translated into Tibetan from
the Sanskrit texts of the Mlasarvstivda-vinaya, the vinaya tradition held by
the first monks to bring their ordination lineage to Tibet. Vinaya texts of other
schools do not seem to have been translated into Tibetan. While scholars
disagree about whether there was a Mlasarvstivdin school as such, distinct
from the Sarvstivdin school, the Mlasarvstivda-vinaya is a distinct body
of literature many times longer than any other vinaya. It has survived in
Tibetan, Chinese, and partially in Sanskrit in the form of manuscripts found in
Gilgit. The Tibetan translations represent a more complete version than the
Chinese. The Mlasarvstivda-vinaya literature is notable for its historical
and narrative richness and contains material duplicated in, or paralleled by, a
considerable number of stras, avadnas, and other works and passages
elsewhere in the Kangyur; it almost constitutes a canonical collection in its
own right.
The seven works listed here can be divided into the four major traditional
divisions of the corpus:
(1) Vinayavibhaga, the codified rules themselves and their commentarial
texts. Toh 2 and 4 are the Prtimokastras outlining the rules for monks and
nuns, respectively, and each has a detailed commentary, Toh 3 and 5, in which
the incidents that gave rise to the different rules are recounted.
 (2) Vinayavastu, Toh 1, a single large text containing seventeen chapters
or topics (vastu, Tib. gzhi) each delineating a specific aspect of monastic life.
(3) Vinayakudrakavastu, Toh 6, a large additional chapter dealing with
a wide range of miscellaneous topics not covered in the seventeen chapters of
the Vinayavastu.
(4) Vinayottaragrantha, Toh 7, a compilation of ten or so subsections,
some of which may have been independent texts, providing amplified
explanations of the monastic code and its history. Two versions of
the Uttaragrantha have been preserved in Tibetan translation (here
numbered Toh 7 and 7A), of which the second is more complete, the first
consisting only of the Questions of Upli while the second contains the same
text along with a number of others. The colophons and the catalogue of the
Deg Kangyur suggest that both versions were retained because of different
levels of authentication concerning their respective contents.

Tantra
In this broad category of canonical works we have grouped three of the
traditional divisions of the Kangyur:
The main Tantra Collection (rgyud bum), containing 468 canonical
tantra works (Toh 360-827), mainly translations from the period of the later
spread (phyi dar), and studied and practiced principally by the New Schools
(gsar ma pa).
A section of Old Tantras (rnying rgyud), found only in Kangyurs of the
Tshalpa tradition, containing a small selection (Toh 828-844) of the many
tantras of the ancient tradition of the early translations (snga gyur rnying
ma).
A section known as the Wheel of Time Commentary (dus khor grel
bshad), containing a single explanatory commentary (Toh 845) on the
Klacakratantra, traditionally accorded its own section in the Kangyur despite
being a treatise or stra. Note that the texts of the Klacakratantra itself are
to be found in the main Tantra Collection section, and that there are other
Klacakratantra commentaries in the Tengyur.

Unrestricted access

The decision to publish tantra texts without restricted access has been
considered carefully. First of all, it should be noted that all the original Tibetan
texts of the Kangyur, including those in this Tantra section, are in the public
domain. Some of the texts in this section (but by no means all of them) are
nevertheless, according to some traditions, only studied with authorization
and after suitable preliminaries.
It is true, of course, that a translation makes the content accessible to a far
greater number of people; 84000 has therefore consulted many senior
Buddhist teachers on this question, and most of them felt that to publish the
texts openly is, on balance, the best solution. The alternatives would be not to
translate them at all (which would defeat the purposes of the whole project),
or to place some sort of restriction on their access. Restricted access has been
tried by some Buddhist book publishers, and of course needs a system of
administration, judgment, and policing that is either a mere formality, or is
very difficult to implement. It would be even harder to implement in the case
of electronic textsand even easier to circumvent. Indeed, nowadays
practically the whole range of traditionally restricted Tibetan Buddhist
material is already available to anyone who looks for it, and is all too often
misrepresented, taken out of context, or its secret and esoteric nature
deliberately vaunted.
84000s policy is to present carefully authenticated translations in their
proper setting of the whole body of Buddhist sacred literature, and to trust the
good sense of the vast majority of readers not to misuse or misunderstand
them. Readers are reminded that according to Vajrayna Buddhist tradition
there are restrictions and commitments concerning tantra. Practitioners who
are not sure if they should read translations in this section are advised to
consult the authorities of their lineage. The responsibility, and hence
consequences, of reading these texts and/or sharing them with others who
may or may not fulfill the requirements lie in the hands of readers.

Translation and editing of the titles

The titles (as in all sections) have been translated on the basis of the short
Tibetan title given in the Deg Kangyur, taking into account the Sanskrit.
The original Sanskrit titles of the various major tantras are well attested
and pose only a few problems here and there. However, in the case of the
many lesser known works, the Sanskrit, as given at the beginning of the
various Tibetan works in the Deg canon (D) and reproduced with some
corrections in the Thoku Catalogue (Toh), is often problematic. Not
infrequently it is a back translation from the Tibetan title, with Sanskrit
adjectives in the wrong places, compounds that are inverted, and other
evidence that it was composed following the Tibetan and adopting its word
order.
We have done our best to interpret such titles in the most likely fashion,
but that has often meant privileging the Tibetan rather than following the
Sanskrit word order. In rendering the Sanskrit titles, we have added some
word breaks and corrected simple and obvious mistakes such as missing or
wrong sadhi, wrong long and short vowels, missing retroflex consonants, etc.
Many, but not all, of the amendments made by the Thoku Catalogue have
been adopted. Where the title already contains one or more words with case
endings, we have added the case endings to the final words (kalpa, tantra,
etc.) in the interest of consistency. We have not, however, attempted to
rearrange odd Sanskrit word order or make other such substantial changes. It
seemed better to correct only what was obviously wrong in the Sanskrit and
leave the rest more or less as it was, not attempting what would, in effect, be a
retranslation.
For attested proper names we have used the Sanskrit; the rest (including
obscure cases) we have translated. In general, the difficulties involved in
translating the tantra titles are in many respects much greater than in the case
of the stras. That said, we consider this a needed start, even if certainly not a
final result. In short, what we present here is provisional and should be taken
as such.

Warning: Readers are reminded that according to Vajrayna Buddhist

tradition there are restrictions and commitments concerning tantra.
Practitioners who are not sure if they should read translations in this section
are advised to consult the authorities of their lineage. The responsibility, and
hence consequences, of reading these texts and/or sharing them with others
who may or may not fulfill the requirements lie in the hands of readers. See
Unrestricted access below.

Tantra Collection
This section, one of the main traditional divisions of the Kangyur, contains 468
canonical tantra works (Toh 360-827), mainly translations from the period of the
later spread (phyi dar), and studied and practiced principally by the New Schools
(gsar ma pa). Although this very large section is present in all Kangyurs without
explicit subsections, it has here been subdivided for convenience into four levels of
tantra and one group of concluding dedication prayers, following the catalogue (dkar
chags) of Situ Panchen Chkyi Jungn, the 18th century editor of the Deg Kangyur.
These subdivisions are, in fact, implicit in the sequence in which the works of this
section are placed.
 The Unexcelled Yoga tantras (bla med rgyud, Toh 360-478) are
tantras of the highest class according to the New Schools, and include the non-
dual tantras of Klacakra, the mother tantras of Cakrasavara and Hevajra,
and the father tantras of Guhyasamja and Vajrabhairava.
The Yoga tantras (rnal byor gyi rgyud, Toh 479-493) are a relatively
small group, the highest of the three lower tantra classes; the best known is
the Tattvasagraha (de kho na nyid bsdus pa).
The Conduct tantras (spyod pai rgyud, Toh 494-501) are the smallest
group, and include tantras centered on Vairocana and Vajrapi.
The Action tantras (bya bai rgyud, Toh 502-808) are the largest group.
In general, they focus on worship of deities external to the practitioner and the
practice of a wide variety of rituals for specific purposes, worldly as well as
spiritual.
Finally, a group of 19 works or extracts from larger works on the theme
of Dedication-aspiration (bsngo smon shis brjod, Toh 808-827) is found at
the end of the Tantra Collection as a conclusion, many of them prayers for
dedicating the merit of practice and other spiritual activities or verses
expressing auspiciousness.
Fourfold classifications for tantric works such as this one, used by many
Kangyur editorsand various similar taxonomies, some more detailedwere
established by Tibetan scholars on the basis of passages in certain tantra texts
and explanatory treatises. Four different levels of tantra are traditionally
explained as existing for practitioners of four different faculties, inclinations,
degrees of ability and endeavor, four castes, four mistaken views, four
philosophical outlooks, four emotional obscurations, and four kinds of desire;
and also to purify four different states of existence, periods of the day, divine
realms, and so forth. Most of the numerous tantra texts brought to Tibet came
without inherent indications of their place in such schemes, and the placing of
individual texts is not always definitive or universally agreed upon. Even the
classification of certain texts as stra or tantra is debatable, and a few works
are found in both sections.
For further details on the Tibetan traditions classification of tantras, see
section 6, chapter 4 in: Jamgn Kongtrul (jam mgon kong sprul blo gros
mtha yas), shes bya kun khyab, Delhi: Shechen Publications (1997).
Translated as Guarisco, E. and McLeod, I (trans.), The Treasury of
Knowledge: Book 6, Part 4, Systems of Buddhist Tantra, Ithaca: Snow Lion
Publications (2005), especially chapters 2 and 15.

Unrestricted access

The decision to publish tantra texts without restricted access has been
considered carefully. First of all, it should be noted that all the original Tibetan
texts of the Kangyur, including those in this Tantra section, are in the public
domain. Some of the texts in this section (but by no means all of them) are
nevertheless, according to some traditions, only studied with authorization
and after suitable preliminaries.
It is true, of course, that a translation makes the content accessible to a far
greater number of people; 84000 has therefore consulted many senior
Buddhist teachers on this question, and most of them felt that to publish the
texts openly is, on balance, the best solution. The alternatives would be not to
translate them at all (which would defeat the purposes of the whole project),
or to place some sort of restriction on their access. Restricted access has been
tried by some Buddhist book publishers, and of course needs a system of
administration, judgment, and policing that is either a mere formality, or is
very difficult to implement. It would be even harder to implement in the case
of electronic textsand even easier to circumvent. Indeed, nowadays
practically the whole range of traditionally restricted Tibetan Buddhist
material is already available to anyone who looks for it, and is all too often
misrepresented, taken out of context, or its secret and esoteric nature
deliberately vaunted.
84000s policy is to present carefully authenticated translations in their
proper setting of the whole body of Buddhist sacred literature, and to trust the
good sense of the vast majority of readers not to misuse or misunderstand
them. Readers are reminded that according to Vajrayna Buddhist tradition
there are restrictions and commitments concerning tantra. Practitioners who
are not sure if they should read translations in this section are advised to
consult the authorities of their lineage. The responsibility, and hence
consequences, of reading these texts and/or sharing them with others who
may or may not fulfill the requirements lie in the hands of readers.

Translation and editing of the titles

The titles (as in all sections) have been translated on the basis of the short
Tibetan title given in the Deg Kangyur, taking into account the Sanskrit.
The original Sanskrit titles of the various major tantras are well attested
and pose only a few problems here and there. However, in the case of the
many lesser known works, the Sanskrit, as given at the beginning of the
various Tibetan works in the Deg canon (D) and reproduced with some
corrections in the Thoku Catalogue (Toh), is often problematic. Not
infrequently it is a back translation from the Tibetan title, with Sanskrit
adjectives in the wrong places, compounds that are inverted, and other
evidence that it was composed following the Tibetan and adopting its word
order.
 We have done our best to interpret such titles in the most likely fashion,
but that has often meant privileging the Tibetan rather than following the
Sanskrit word order. In rendering the Sanskrit titles, we have added some
word breaks and corrected simple and obvious mistakes such as missing or
wrong sadhi, wrong long and short vowels, missing retroflex consonants, etc.
Many, but not all, of the amendments made by the Thoku Catalogue have
been adopted. Where the title already contains one or more words with case
endings, we have added the case endings to the final words (kalpa, tantra,
etc.) in the interest of consistency. We have not, however, attempted to
rearrange odd Sanskrit word order or make other such substantial changes. It
seemed better to correct only what was obviously wrong in the Sanskrit and
leave the rest more or less as it was, not attempting what would, in effect, be a
retranslation.
For attested proper names we have used the Sanskrit; the rest (including
obscure cases) we have translated. In general, the difficulties involved in
translating the tantra titles are in many respects much greater than in the case
of the stras. That said, we consider this a needed start, even if certainly not a
final result. In short, what we present here is provisional and should be taken
as such.

Warning: Readers are reminded that according to Vajrayna Buddhist

tradition there are restrictions and commitments concerning tantra.
Practitioners who are not sure if they should read translations in this section
are advised to consult the authorities of their lineage. The responsibility, and
hence consequences, of reading these texts and/or sharing them with others
who may or may not fulfill the requirements lie in the hands of readers. See
Unrestricted access below.

Old Tantras
This section of the Kangyur contains a small selection of tantras translated in
the early, imperial period of translation in Tibet (i.e. the 8th and early 9th
centuries, prior to the persecution by King Langdarma in the mid 9th
century), associated with what later came to be known as the ancient
tradition of the early translations (snga gyur rnying ma).
Some four hundred tantras were translated from Sanskrit and other
languages during this early period, under the royal patronage of King Trisong
Detsen and his successors. However, as tantras they were treated with great
secrecy, and were not listed along with the other, non-esoteric texts translated
at the time in catalogues such as the Denkarma (ldan dkar ma). Nor, because
of their perceived sanctity, were they submitted to the process of
terminological and orthographical standardization that took place in the early
9th century. Lineages of their transmission and practice were maintained
through the period of persecution and destruction of Buddhist institutions
under Langdarma and during the century of rebellions and general
disintegration that followed (and have been maintained down to the present
day), but in the eleventh century a different set of tantrasthose to be found
in India at the timebegan to be introduced to Tibet by Rinchen Zangpo,
Drokmi Lotswa, Marpa Lotswa, and others. These formed the beginning of
the new translations (gsar gyur) of the later spread of the teachings (phyi
dar) and became the tantric corpus of the new traditions that gradually
emerged and developed over the centuries that followed.
It was scholars who owed allegiance to the traditions of these new
translations, and had little interest in the tantras of the early period, who first
catalogued and then compiled the translated canonical texts into the
systematic collections that became the Kangyurs, starting with Butn Rinchen
Drup (1290-1364), whose inventory of canonical texts in translation laid the
foundation. The exclusion from the Kangyur of the old tantras was partly
based on doubts regarding the authenticity of their Indian sources, for the new
wave of Tibetan translators, visiting India and Nepal many centuries after the
early period and in many cases for relatively brief and localized visits,
unsurprisingly found little evidence of the tantric traditions encountered
elsewhere by their forbears.
However, it would be difficult to conclude that the compiler scholars were
not also influenced by partisan considerations, over-zealous reformist ideals,
and even politics. In the struggles of the post-imperial period, strikingly
polemical edicts against the practice and practitioners of the early tantras
were written by Lha Lama Yesho (947-1024) the king of Gug in western
Tibet (a fifth generation descendent of Langdarma), by the 11th century
translator Go Khukpa Lhets, and by other critics.
Even so, most Kangyurs (those of the Tshalpa lineage, including the Deg)
do contain this very limited selection of early tantras. According to a text by
Ngaki Wangpo (ngag gi dbang po, probably Longchenpa, in rgol ngan log
rtog bzlog pa'i bstan bcos), it may have been the 14th century Narthang
scholar pa Losal Sangye Bum who was responsible for the inclusion of this
section.
These comprise only some of the principal texts representing the three
classesMahyoga, Anuyoga, and Atiyogainto which the Nyingma tradition
divides what it designates the inner tantras nang rgyud, the equivalent of the
Anuttara / Niruttara class of the Sarma traditions).
Atiyoga is represented here only by Toh 828, The All-Creating
Sovereign (kun byed rgyal po), from the Mind Class (sems sde), the lowest of
the three subdivisions of Atiyoga.
 Anuyoga is represented by Toh 829, known best as The Stra That
Gathers All Intentions(mdo dgongs pa dus pa) but here with another title
derived from its root, Toh 831, The Stra of All-Gathering Awareness (kun
dus rig pai mdo); and by Toh 830, The Magnificent Lightning Wheel of
Awareness (ye shes rngam pa glog gi khor lo), although in some
classifications this is categorized as a Mahyoga text.
The remainder of the texts in the section, Toh 832-844, belong to the
much more numerous Mahyoga tantras. These are classified into tantras
(rgyud sde) and means for attainment (sgrub sde).
The first section, the tantras, comprises a basic cycle of 18 tantras
derived from the major corpus of tantra texts known as the Magical Net,
the Myjla (sgyu phrul dra ba), to which Toh 832 and 834, two versions of
the tantra The Secret Nucleus, the Guhyagarbha (rgyud gsang bai snying
po); Toh 833, The Magical Net of Vajrasattva (rdo rje sems dpai sgyu phrul
dra ba); and Toh 836, The Tantra of the Great Magical Net of the
Goddess (lha mo sgyu phrul dra ba chen po) all belong. Toh 835, The Noose
of Methods (thabs kyi zhags pa), a fragmentary version of an originally larger
text, is classified as a supplementary tantra.
The second, the means for attainment, is classified according to the
meditational deities whose practice is described in each text. Of these, here,
Toh 838 deals with Majur-Yamntaka, 839 with Hayagrva, 840 with
rheruka, and 841 with Vajrmta, while Toh 842, 843 and 844 focus on the
three mundane deities Mtara, Vajramantrabhru, and Lokastotrapj,
respectively. The text representing the practice of Vajrakla, widespread in the
Nyingma tradition, is a fragment not catalogued in Toh but here numbered
841A.
Note that there are a few tantras translated in the early period found not
here, in the Old Tantra section, but in the main Tantra Collection, as they are
shared by the Nyingma and Sarma traditions (though often using different
translations). They include the Majusrnmasagti (Toh 360),
the Guhyasamja (gsang ba sdus pa, Toh 442), and the Myjla (sgyu
phrul dra ba, Toh 466).
A separate, much larger collection of tantras considered canonical by the
Nyingma tradition, called the Nyingma Gyubum, exists in several versions
(and translations of its works will, it is hoped, be added to the 84000
collection).
Further reading
Gyurme Dorje, The Guhyagarbhatantra and its XIVth Century
Commentary Phyogs-bcu mun-sel, PhD thesis. University of London, SOAS
(1987).
 E. Gene Smith, Among Tibetan Texts: History and Literature of the
Himalayan Plateau (Studies in Indian and Tibetan Buddhism), Boston,
Wisdom Publications (2001).
Dudjom Rinpoche Jigdrel Yeshe Dorje, tr. Dorje, G. and Kapstein, M., The
Nyingma School of Tibetan Buddhism: Its Fundamentals and History,
Boston, Wisdom Publications (1991).
Wangchuk, Dorji, An Eleventh Century Defence of the Authenticity of the
Guhyagarbha Tantra, in Eimer and Germano (eds.), The Many Canons of
Tibetan Buddhism (PIATS 2000). Leiden, Brill (2002).
See also section 6, chapter 4 in: Jamgn Kongtrul (jam mgon kong sprul
blo gros mtha yas), shes bya kun khyab, Delhi: Shechen Publications (1997).
Translated as Guarisco, E. and McLeod, I (trans.), The Treasury of
Knowledge: Book 6, Part 4, Systems of Buddhist Tantra, Ithaca: Snow Lion
Publications (2005), chapters 17 and 20.

Unrestricted access

The decision to publish tantra texts without restricted access has been
considered carefully. First of all, it should be noted that all the original Tibetan
texts of the Kangyur, including those in this Tantra section, are in the public
domain. Some of the texts in this section (but by no means all of them) are
nevertheless, according to some traditions, only studied with authorization
and after suitable preliminaries.
It is true, of course, that a translation makes the content accessible to a far
greater number of people; 84000 has therefore consulted many senior
Buddhist teachers on this question, and most of them felt that to publish the
texts openly is, on balance, the best solution. The alternatives would be not to
translate them at all (which would defeat the purposes of the whole project),
or to place some sort of restriction on their access. Restricted access has been
tried by some Buddhist book publishers, and of course needs a system of
administration, judgment, and policing that is either a mere formality, or is
very difficult to implement. It would be even harder to implement in the case
of electronic textsand even easier to circumvent. Indeed, nowadays
practically the whole range of traditionally restricted Tibetan Buddhist
material is already available to anyone who looks for it, and is all too often
misrepresented, taken out of context, or its secret and esoteric nature
deliberately vaunted.
84000s policy is to present carefully authenticated translations in their
proper setting of the whole body of Buddhist sacred literature, and to trust the
good sense of the vast majority of readers not to misuse or misunderstand
them. Readers are reminded that according to Vajrayna Buddhist tradition
there are restrictions and commitments concerning tantra. Practitioners who
are not sure if they should read translations in this section are advised to
consult the authorities of their lineage. The responsibility, and hence
consequences, of reading these texts and/or sharing them with others who
may or may not fulfill the requirements lie in the hands of readers.

Translation and editing of the titles

The titles (as in all sections) have been translated on the basis of the short
Tibetan title given in the Deg Kangyur, taking into account the Sanskrit.
The original Sanskrit titles of the various major tantras are well attested
and pose only a few problems here and there. However, in the case of the
many lesser known works, the Sanskrit, as given at the beginning of the
various Tibetan works in the Deg canon (D) and reproduced with some
corrections in the Thoku Catalogue (Toh), is often problematic. Not
infrequently it is a back translation from the Tibetan title, with Sanskrit
adjectives in the wrong places, compounds that are inverted, and other
evidence that it was composed following the Tibetan and adopting its word
order.
We have done our best to interpret such titles in the most likely fashion,
but that has often meant privileging the Tibetan rather than following the
Sanskrit word order. In rendering the Sanskrit titles, we have added some
word breaks and corrected simple and obvious mistakes such as missing or
wrong sadhi, wrong long and short vowels, missing retroflex consonants, etc.
Many, but not all, of the amendments made by the Thoku Catalogue have
been adopted. Where the title already contains one or more words with case
endings, we have added the case endings to the final words (kalpa, tantra,
etc.) in the interest of consistency. We have not, however, attempted to
rearrange odd Sanskrit word order or make other such substantial changes. It
seemed better to correct only what was obviously wrong in the Sanskrit and
leave the rest more or less as it was, not attempting what would, in effect, be a
retranslation.
For attested proper names we have used the Sanskrit; the rest (including
obscure cases) we have translated. In general, the difficulties involved in
translating the tantra titles are in many respects much greater than in the case
of the stras. That said, we consider this a needed start, even if certainly not a
final result. In short, what we present here is provisional and should be taken
as such.

Wheel of Time Commentary

This section is one of the traditional primary divisions of the Deg Kangyur,
despite only containing a single text which is not, strictly speaking, Buddha-
word, being a treatise. The Lithang, Deg, and Urga Kangyurs include this
text, which in most other cases is found only in the Tengyur.
The text in question is the Vimalaprabha (dri med od), a commentary on
the Klacakra Laghutantra (Toh 362) said to have been written by King
Puarka, eighth king of Shambhala and son of King Yaas (who compiled
the Laghutantra itself). It was first translated into Tibetan from Sanskrit in
the 11th century by the Kashmiri scholar Somantha and Sherab Trak, and
later revised by Zhangtn Dod Pal, Tsultrim Dar, and Shongtn.
The dkar chags explains that although it belongs with the treatises, as it
is the sovereign of all the tantra commentaries that unravel the most
definitive, secret, highest of all mantra systems, it has been published here
just as past scholars have placed itin order to honor it as the equivalent of
the Teachers own word.
The division is placed by the compilers of the Thoku catalogue between
the Old Tantras and the Incantations, and although it is clearly intended to
come right at the end of the Deg Kangyur, as its final fifth chapter shares a
volume with the Kangyur dkar chags (catalogue), we have placed it here along
with the other Tantra sections for convenience and to maintain the sequence
of Toh numbers.

Compendium of Incantations
The 249 texts in this section all belong to the genre of Incantations, a
somewhat unsatisfactory translation of the Sanskrit
term dhra (Tibetan gzungs. This term can mean memory or retention
as well as designating a formulaic sequence of syllables or words (of the kind
that characterizes these texts) understood to have a power greater than their
mere semantic content.
Dhra in the sense of retention refers to a quality of mind or
accomplishment said to be attained by arhats and bodhisattvas that allows
them to memorize long teachings and instructions, one method of so doing
being to compress them into a few words or syllables which then provide a key
or mnemonic for their later recall. These words or syllables therefore contain
all the potency of the material of which they are the quintessence, and can be
deployed in rituals for a wide variety of purposes. Although such dhra are
often taken to be of a tantric nature (and many of them are indeed of tantric
origin), their use is widespread in many Buddhist traditions outside any
tantric influence. The term is thus distinct from the related term mantra.
 Works of this genre almost always include more than simply such a
formula or set of formulae (usually in Sanskrit). Typically, an introductory
narrative may explain their history and the reasons for their being taught, and
a concluding section may describe how they should be used and what results
and benefits will ensue.
A total of 108 dhra texts are listed in the early 9th century Denkarma
catalogue, including a set headed the Five Great Incantations, a
miscellaneous group of 103 other works, and a set of nine works centered on
the recital of the 108 names of a deity or bodhisattva.
The slightly later Pangthangma inventory lists the same Five Great
Incantations, 13 miscellaneous incantations with rituals, a set of 89
incantations ranked in order of their different size, a group of nine essence
mantra-incantations extracted from larger texts elsewhere, and a final mixed
group of 34 texts, some with 108 names, some praises, expressions of
auspiciousness, or aspiration prayers.
In most Kangyurs, works categorized as dhra are to be found in the
General Stra section and in several subdivisions of the Tantra Collection. But
in addition, Kangyurs of the Tshalpa tradition contain the present
Compendium of Incantations as a separate collection. Nevertheless, almost all
of the works it contains are duplicates of works in other divisions of the
Kangyur. Only 13 titles in this section are unique to this part of the Kangyur:
Toh 846, 862, 865, 912, 952, 953, 987, 1059, 1059A, 1066, 1067, 1090, and
1091.
As well as works conforming to the usual structure of a dhra, the
section also includes texts containing the 108 names of the Buddha (Toh 873),
the Eight Bodhisattvas (Toh 874-881), Tra (Toh 1000), and the wealth god
Jambhala (Toh 972); stras recited for ritual and protective purposes,
including three of the Mahstras (Toh 1061-2 and 1093); texts that
essentialize much longer works, whether stra or tantra (Toh 932-934 and
939-945); and a number of praises and invocations.

Aspiration
Fifteen works that bring the Incantations section to a conclusion with
aspiration prayers, dedication, and expressions of auspiciousness.
Only two of these works, the Prayer of Maitreya (byams pai smon lam,
Toh 1096) and Prayer of Sublime Action (mchog gi spyod pai smon lam, Toh
1097), are unique to this section and not duplicates of works elsewhere in the
Kangyur.
=stra=-

VINAYA

1. Vinaya-vastu ||
2. Pratimoksha-stra ||
3. Vinaya-vibhanga ||
4. Bhikshuni-pratimoksha-stra ||
5. Bhikshuni-vinaya-vibhanga ||
6. Vinaya-kshudraka-vastu ||
7. Vinayottaragrantha ||
8. Vinayottaragrantha ||

PRAJPARAMITA

1. atashasrik-prajpramit ||
2. Pancavimshatishasrik-prajpramit ||
3. ryshtadaashasrik-prajpramit-nma-mahynastra ||
4. rya-daashasrik-prajpramit-nma-mahyna-stra ||
5. rya-ashtashasrik-prajpramit ||
6. rya-prajpramit-sancayagth ||
7. rya-suvikrntivikrmi-paripcch-prajpramit-nirdea ||
8. rya-pancaatika-prajpramit ||
9. rya-vajracchedika-nma-prajpramit ||
10. rya-prajpramit-naya-saptapancaatika ||
11. rya-bhagavati-prajpramit-pancaatika ||
12. ryapancavimatika-prajpramit-mukha-nma-mahyna-stra ||
13. Bhagavati-prajpramit-hrdaya ||
14. rya-svalpkshara-prajpramit-nma-mahyna-stra ||
15. Ekaksharimt-nma-sarvatathgata-prajpramit ||
16. rya-saptaatika-nma-prajpramit-nma-mahyna-stra ||
17. rya-prajpramit-nmshtaataka ||
18. rya-prajpramit-sryagarbha-mahynastra ||
19. rya-candragarbha-prajpramit-mahyna-stra ||
20. rya-prajpramit-samantabhadra-mahyna-stra ||
21. rya-prajpramit-vajrapi-mahyna-stra ||
22. rya-prajpramit-vajraketu-mahyna-stra ||
23. Dharmacakra-pravartana-stra ||
24. Jtakanidna ||
25. Atanatiya-stra ||
26. Mahsamaya-stra ||
27.Maitri-stra ||
28. Maitri-bhvan-stra ||
29. Pancaikshnuams-stra ||
30. Girynanda-stra ||
31. Nandopanandangarjadamana-stra ||
32. Mahkshyapa-stra ||
33. Srya-stra ||
34. Candra-stra ||
35. Mahmamgala-stra ||

AVATAMSAKA

1. Buddhvatamsaka-nma-mahvaipulya-stra ||

RATNAKUTA

1. rya-mahratnakuta-dharmaparyya-atashasrik-granthe trisamvara-nirdeaparivarta-nma-
mahyna-stra ||
2. rynantamukha-pariodhana-nirdea-parivarta-nma-mahyna-stra ||
3. rya-tathgatcintya-guhya-nirdea-nma-mahyna-stra ||
4. rya-svapnanirdea-nma-mahyna-stra ||
5. rymitbhavyha-nma-mahyna-stra ||
6. rykshobhya-tathgatasya vyha-nma-mahyna-stra ||
7. rya-varmavyha-nirdea-nma-mahyna-stra ||
8.rya-dharmadhtu-prakrti-asambheda-nirdea-nma-mahyna-stra ||
9. rya-daadharmaka-nma-mahyna-stra ||
10. rya-samantamukha-parivarta-nma-mahyna-stra ||
11. rya-ramisamantamukha-nirdea-nma-mahyna-stra ||
12. rya-bodhisattvapitaka-nma-mahyna-stra ||
13. rya-nandagarbhavakranti-nirdea ||
14. ryyushman-nandagarbhabhavakranti-nirdea ||
15. rya-majur-buddhakshetra-guna-vyha-nma-mahyna-stra ||
16. rya-pitaputra-samgamana-nma-mahyna-stra ||
17. rya-purnapariprccha-nma-mahyna-stra ||
18. rya-rashtrapla-pariprccha-nma-mahyna-stra ||
19. rya-grhapati-ugrapariprccha-nma-mahyna-stra ||
20. rya-vidyutprpta-pariprccha-nma-mahyna-stra ||
21. rya-bhadramykra-vykarana-nma-mahyna-stra ||
22. rya-mahpratiharya-nirdea-nma-mahyna-stra ||
23. rya-maitreya-mahsihanada-nma-mahyna-stra ||
24. rya-vinayavinicaya-upaliparipcch-nma-mahyna-stra ||
25. rydhyayasancodana-nma-mahyna-stra ||
26. rya-subhu-paripcch-nma-mahyna-stra ||
27. rya-surata-paripcch-nma-mahyna-stra ||
28. rya-viradatta-grhapati-paripcch-nma-mahyna-stra ||
29. Aryodayanavatsaraja-paripcch-nma-parivarta ||
30. rya-sumatidrika-paripcch-nma-mahyna-stra ||
31. rya-gangottara-paripcch-nma-mahyna-stra ||
32. ryokadatta-vykarana-nma-mahsayana-stra ||
33. rya-vimaladatta-paripcch-nma-mahyna-stra ||
34. rya-gunaratna-sankusumita-paripcch-nma-mahyna-stra ||
35. rycintya-buddha-viayanirdea-nma-mahyna-stra ||
36. rya-susthitamati-devaputra-paripcch-nma-mahyna-stra ||
37. rya-sihaparipcch-nma-mahyna-stra ||
38. rya-sarvabuddha-mahrahasyopyakaualya-jnnottarabodhisattva-paripcch-parivarta-nma-
mahyna-stra ||
39. rya-bhadraplareshthi-paripcch-nma-mahyna-stra ||
40. rya-drika-vimalaraddh-paripcch-nma-mahyna-stra ||
41. rya-maitreya-paripcch-nma-mahyna-stra ||
42. rya-maitreya-paripcch-nma-mahyna-stra ||
43. rya-kyapa-parivarta-nma-mahyna-stra ||
44. rya-ratnari-nma-mahyna-stra ||
45. rykshayamati-pariprccha-nma-mahyna-stra ||
46. rya-saptaatika-nma-prajpramit-mahyna-stra ||
47. rya-ratnacuda-paripcch-nma-mahyna-stra ||
48. rya-rimldevi-sihanda-nma-mahyna-stra ||
49. rya-rshivysa-paripcch-nma-mahyna-stra ||

SUTRA

1. rya-bhadrakalpika-nma-mahyna-stra ||
2. rya-lalitavistara-nma-mahyna-stra ||
3. rya-majur-vikridita-nma-mahyna-stra ||
4. ryamajur-vikurvna-parivarta-nma-mahyna-stra ||
5. rya-sarvatathgatdhishthna-sattvvalokena buddhakshetra-nirdea-vyha-nma-mahyna-stra
||
6. rya-nishtagatabhagavajjna-vaipulya-stra-ratnnanta-nma-mahyna-stra ||
7. Aya-sarvabuddha-viayvatrajnnloklamkra-nma-mahyna-stra ||
8. rya-kualamla-samparigraha-nma-mahyna-stra ||
9. rya-samghta-stra-dharmaparyya ||
10. rycintyaprabhsa-nirdea-nma-dharmaparyya ||
11. rya-tathgatnm buddhakshetra-gunokta-dharmaparyya ||
12. rya-mandalshtaka-nma-mahyna-stra ||
13. rya-samdhinirmocana-nma-mahyna-stra ||
14. rya-lankvatra-mahyna-stra ||
15. rya-lankvatra-ratnastroddhrta-sarva-buddha-pravacanasrah-nma-parivartta ||
16. rya-gayairsha-nma-mahyna-stra ||
17. rya-ghanavyha-nma-mahyna-stra ||
18. rya-mahkarunpundarika-nma-mahyna-stra ||
19. rya-karunpundarika-nma-mahyna-stra ||
20. Saddharmapundarika-nma-mahyna-stra ||
21. rya-sarvadharmagunavyharja-nma-mahyna-stra ||
22. rya-sukhvativyha-nma-mahyna-stra ||
23. rya-krandavyha-nma-mahyna-stra ||
24. rya-ratnakranda-nma-mahyna-stra ||
25. rya-ratnakoti-nma-mahyna-stra ||
26. rya-mahparinirvna-stra ||
27. rya-mahparinirvna-nma-mahyna-stra ||
28. rya-mahparinirvna-stra ||
29. rytyayajna-nma-mahyna-stra ||
30. Buddhadharmakokara-nma-mahyna-stra ||
31. rya-ratnkara-nma-mahyna-stra ||
32. rya-suvrnastra-nma-mahyna-stra ||
33. rya-suvrnabalukopama-nma-mahyna-stra ||
34. rya-sarvadharma-svabhvasamat-vipancita-samdhirja-nma-mahyna-stra ||
35. rya-dharmatsvabhva-nyatcala-pratisarvloka-stra ||
36. rya-pranta-vinicayapratihrya-samdhi-nma-mahyna-stra ||
37. rya-myopama-samdhi-nma-mahyna-stra ||
38. rya-tathgata-jnamudr-samdhi-nma-mahyna-stra ||
39. rya-urangamasamdhi-nma-mahyna-stra ||
40. rya-pratyutpanne buddhasammukhvasthita-samdhi-nma-mahyna-stra ||
41. rya-sarvapunya-samuccaya-samdhi-nma-mahyna-stra ||
42. Vajrasamdhidharmakshara ||
43. rya-caturdaraka-samdhi-nma-mahyna-stra ||
44. rya-samdhyagrottama ||
45. rya-mahsannipata-ratnaketu-dhrani-nma-mahyna-stra ||
46. rya-vajramanda-nma-dhrani-mahyna-stra ||
47. rynantamukha-sdhika-nma-dhrani ||
48. rya-shanmukhanma-dhra ||
49. ryavikalpapravea-nma-dhra ||
50. Gthdvaya-dhra ||
51. rya-mahynaprasdaprabhvan-nma-mahyna-stra ||
52. rya-ratnolka-nma-dhrani-mahyna-stra ||
53. rya-bodhisattva-gocaropyaviaya-vikurvna-nirdea-nma-mahyna-stra ||
54. rya-tathgatamahkarun-nirdea-nma-mahyna-stra ||
55. rya-gaganaganja-paripcch-nma-mahyna-stra ||
56. rya-maitreya-paripcch-nma-mahyna-stra ||
57. ryvalokitevara-paripcch-nma-saptadharmaka-mahyna-stra ||
58. rya-pratibhna-paripcch-nma-mahyna-stra ||
59. rya-sgaramati-paripcch-nma-mahyna-stra ||
60. rya-sgarangarja-paripcch-nma-mahyna-stra ||
61. rya-sgarangarja-paripcch-nma-mahyna-stra ||
62. rya-sgarangarja-paripcch-nma-mahyna-stra ||
63. rynavataptangarja-paripcch-nma-mahyna-stra ||
64. rya-bodhisattva-gocaropyaviaya-vikurvna-nirdea-nma-mahyna-stra ||
65. rya-tathgatamahkarun-nirdea-nma-mahyna-stra ||
66. rya-gaganaganja-paripcch-nma-mahyna-stra ||
67. rya-maitreya-paripcch-nma-mahyna-stra ||
68. ryvalokitevara-paripcch-nma-saptadharmaka-mahyna-stra ||
69. rya-pratibhanamati-paripcch-nma-mahyna-stra ||
70. rya-sgaramati-paripcch-nma-mahyna-stra ||
71. rya-sgarangarja-paripcch-nma-mahyna-stra ||
72. rya-sgarangarja-paripcch-nma-mahyna-stra ||
73. rya-sagarangarja-paripcch-nma-mahyna-stra ||
74. rya-sgarangarja-paripcch-nma-mahyna-stra ||
75. rynavataptangarja-paripcch-nma-mahyna-stra ||
76. rya-drumakinnararja-paripcch-nma-mahyna-stra ||
77. rya-brahm-paripcch-nma-mahyna-stra ||
78. rya-brahmadatta-paripcch-nma-mahyna-stra ||
79. rya-brahmavieshacinti-paripcch-nma-mahyna-stra ||
80. rya-suvikrnti-cintdevaputra-paripcch-nma-mahyna-stra ||
81. rya-rivasu-paripcch-nma-mahyna-stra ||
82. rya-ratnajli-paripcch-nma-mahyna-stra ||
83. rya-ratnacandra-paripcch-nma-mahyna-stra ||
84. rya-kshemamkara-paripcch-nma-mahyna-stra ||
85. rya-rashtrapla-paripcch-nma-mahyna-stra ||
86. rya-vikurvnarja-paripcch-nma-mahyna-stra ||
87. Vimalaprabha-paripcch ||
88. rya-mahynopadea-nma-mahyna-stra ||
89. rya-rimatibhrmani-paripcch-nma-mahyna-stra ||
90. rya-mahlalika-paripcch-nma-mahyna-stra ||
91. rya-majur-paripcch-nma-mahyna-stra ||
92. rya-nairtymaparipcch-nma-mahyna-stra ||
93. rya-lokadhara-paripcch-nma-mahyna-stra ||
94. rykshayamati-nirdea-nma-mahyna-stra ||
95. rya-vimalakirtanirdea-nma-mahyna-stra ||
96. rya-majurnirdea-mahyna-stra ||
97. ryabodhipakshanirdea-nma-mahyna-stra ||
98. rya-samvrtiparamrthasatya-nirdea-nma-mahyna-stra ||
99. rya-sarvadharmapravrttinirdea-nma-mahyna-stra ||
100. rya-pancapramit-nirdea-nma-mahyna-stra ||
101. rya-dnapramit-nma-mahyna-stra ||
102. rya-dnnuams-nirdesha ||
103. rya-bodhisattvacary-nirdea-nma-mahyna-stra ||
104. rya-tathgata-guna-jnncintya-viayvatra-nirdea-nma-mahyna-stra ||
105. rya-buddhabalavardhana-pratihryavikurvna-nirdea-nma-mahyna-stra ||
106. rya-buddhadharmcintya-nirdea ||
107. rya-dipamkara-vykarana-nma-mahyna-stra ||
108. rya-brahmari-vykarana-nma-mahyna-stra ||
109. rya-strivarta-vykarana-nma-mahyna-stra ||
110. rya-candrottaradrika-vykarana-nma-mahyna-stra ||
111. rya-kshemavativykarana-nma-mahyna-stra ||
112. rya-shrimahdevi-vykarana ||
113. ryvalokana-nma-mahyna-stra ||
114. rya-majurvihra-nma-mahyna-stra ||
115. rymrtavyaharana-nma-mahyna-stra ||
116. rya-maitreyaprasthna-nma-mahyna-stra ||
117. rya-bodhisattvamaitresasya tushitasvarge janmagrahana-stra ||
118. rya-loknuvartana-nma-mahyna-stra ||
119. rya-shraddhbaladhanvatramudr-nma-mahyna-stra ||
120. rya-niyatniyatagatimudrvatra-nma-mahyna-stra ||
121. rya-dharmamudr-nma-mahyna-stra ||
122. rya-pradipadaniya-nma-mahyna-stra ||
123. rya-nagarvalambika-nma-mahyna-stra ||
124. Hastikakshya-nma-mahyna-stra ||
125. rya-mahrana-nma-mahyna-stra ||
126. rya-sihandika-nma-mahyna-stra ||
127. rya-shlistamba-nma-mahyna-stra ||
128. Pratityasamutpda-nma-mahyna-stra ||
129. rya-pratityasamutpda-nma-mahyna-stra ||
130. ryngulimliya-nma-mahyna-stra ||
131. Rjadesha-nma-mahyna-stra ||
132. Rjadesha-nma-mahyna-stra ||
133. ryjatashatru-kaukrttyavinodana-nma-mahyna-stra ||
134. rya-shrigupta-nma-stra ||
135. rya-karmvarana-vishuddhi-nma-mahyna-stra ||
136. rya-karmvarana-pratiprashrabdhi-nma-mahyna-stra ||
137. Buddhapitaka-duhshilanigraha-nma-mahyna-stra ||
138. rya-rjavavadaka-nma-mahyna-stra ||
139. rya-mahbheriharaka-parivarta-nma-mahyna-stra ||
140. rya-tryastrimshat-parivarta-nma-mahyna-stra ||
141. rya-sthiradhyshaya-parivarta-nma-mahyna-stra ||
142. rya-trisharanagamana-nma-mahyna-stra ||
143. rya-bhavasamkrnti-nma-mahyna-stra ||
144. rya-sarvavaidalya-samgraha-nma-mahyna-stra ||
145. rya-buddhasamgiti-nma-mahyna-stra ||
146. Tathgatasamgiti-nma-mahyna-stra ||
147. Mahasannipatn-mahynastrat tathgata-r-samaya-nma-mahyna-stra ||
148. rya-ratnamegha-nma-mahyna-stra ||
149. rya-mahmegha-nma-mahyna-stra ||
150. rya-mahmeghastrad dashadigbodhisattva-samudra-sannipati-mahotsava-vikridita-nma-
parivarta ||
151. rya-mahmegha-vyu-mandala-parivarta-sarva-nga-hrdaya-nma-mahyna-stra ||
152. rya-mahmegha ||
153. Bhagavato mahoshnisha tathgataguhya-sdhanrtha-prptihetu-
sarvabodhisattvacaryshuramgama-dashashasraparivartte dashama-parivartta ||
154. Mahoshnisha-navamagucchaduddhrtah kashcinmara-parivarttah ||
155. rya-dharmasamgiti-nma-mahyna-stra
156. Dashacakrakshitigarbha-nma-mahyna-stra ||
157. ryvaivartacakra-nma-mahyna-stra ||
158. rya-samdhicakra-nma-mahyna-stra ||
159. rya-parinatacakra-nma-mahyna-stra ||
160. Saddharma-rja-mahyna-stra ||
161. rya-dharmanaya-nma-mahyna-stra ||
162. rya-dharmaskandha-nma-mahyna-stra ||
163. rya-paramrthavibhanga-nma-mahyna-stra ||
164. rya-dharmrthavibhanga-nma-mahyna-stra ||
165. Bodhisattva-pratimoksha-catushkanirhara-nma-mahyna-stra |
166. rya-caturdharma-nirdesha-nma-mahyna-stra ||
167. Caturdharmaka-stra ||
168. rya-caturdharmaka-nma-mahyna-stra |
169. rya-catushnirhara-nma-mahyna-stra ||
170. Tridharmaka-nma-stra ||
171. rya-dharmaketu-mahyna-stra ||
172. Dharmasamudra-nma-mahyna-stra ||
173. Dharmamudr ||
174. rya-suryagarbha-nma-mahavaipulya-stra ||
175. rya-tathgatagarbha-nma-mahyna-stra ||
176. ryanaksharakrandaka-vairocanagarbha-nma-mahyna-stra ||
177. rykashagarbha-nma-mahyna-stra ||
178. Aryopyakaushalya-nma-mahyna-stra ||
179. Buddha-nma-shasrapancashatacaturtripancadasha ||
180. rya-samyagacaravrttagaganavrna-vinaya-kshnti-nma-mahyna-stra ||
181. rya-ghanaja-mahbhricaphulakarma-avirnashodhaya-bhudharakusumasancaya-nma-mahyna-
stra ||
182. rya-mahsamaya-vaipulyasutroddhrta-namaskara-nmasamgiti-gunni dnnm trikala-sarva-
tathgata-nmasamgiti-namaskaranam deshnm ca parivarttah svalpasamshodhitashca ||
183. rya-kusumasancaya-nma-mahyna-stra ||
184. Sakshipurnasudraka-nma ||
185. rycintyarjastra-nma-mahyna-stra ||
186. rya-dashadigandhakra-vidhvamsana-nma-mahyna-stra ||
187. rya-saptabuddhaka-nma-mahyna-stra ||
188. ryshtabuddhaka-nma-mahyna-stra ||
189. Dashabuddhaka-nma-mahyna-stra ||
190. rya-dvdashabuddhaka-nma-mahyna-stra ||
191. rya-buddhamukuta-nma-mahyna-stra ||
192. rya-buddhabhumi-nma-mahyna-stra ||
193. rya-buddhakshepana-nma-mahyna-stra ||
194. ryshtamandalaka-nma-mahyna-stra ||
195. rya-mangalshtaka-nma-mahyna-stra ||
196. rya-buddhnusmrti ||
197. Dharmnusmrti ||
198. Sanghnusmrti ||
199. Shikshtraya-nma-stra ||
200. rya-trikya-nma-mahyna-stra ||
201. rya-triskandhaka-nma-mahyna-stra ||
202. ryasarvshayaparipurna-nma-parinmana ||
203. Sarvajagatparitrna-nma-parinmana ||
204. rya-saddharmasmrtyupasthna ||
205. Myjla-nma-mahstra ||
206. Bimbasrapratyudgamana-nma-mahstra ||
207. nyat-nma-mahstra |
208. Mahnyat-nma-mahstra ||
209. Dhvajgra-nma-mahstra ||
210. Dhvajgra-nma-mahstra ||
211. Pancatraya-nma-mahstra ||
212. rya-shilakshipta-stra ||
213. Kumradrshtnta-stra ||
214. Bahudhtuka-stra ||
215. Gandistra ||
216. Gandisamaya-stra ||
217. rya-kalynamitra-sevana-stra ||
218. Abhinishkramana-stra ||
219. Bhikshupriya-stra-nma ||
220. Shilasamyukta-stra ||
221. Pancapattinikaya-shubhshubha-phalapariksha-stra ||
222. Parama-vishuddha-stra ||
223. Vimuktimrga-dhautaguna-nirdesha-nma
224. yushparyanta-stra ||
225. yushpattiyathakara-pariprccha-stra ||
226. Anityat-stra ||
227. Anityat-stra ||
228. rya-samjnaikadasha-nirdesha-stra ||
229. rya-vaishalipravesha-mahstra ||
230. rya-bhadra[i]kartri-nma-stra ||
231. Tamovanamukha-nma-stra ||
232. Pitrmtr-stra ||
233. rya-catuhsatya-stra ||
234. Arthavinishcaya-nma-dharmaparyaya ||
235. ryrthavistara-nma-dharmaparyaya ||
236. rydbhuta-dharmaparyya-nma ||
237. rya-tathgata-pratibimba-pratishthnushams-samvdana-nma-dharmaparyya ||
238. Caitya-pradakshina-gth ||
239. Prasenajid-gth ||
240. Ekagth ||
241. Caturgth ||
242. Ngarjabheri-gatha ||
243. Udnavarga ||
244. rya-shatpurusha-stra ||
245. Nandapravrajya-stra ||
246. Devat-stra ||
247. Alpadevat-stra ||
248. Candra-stra ||
249. Kutagara-stra ||
250. rya-sthnasthapaka-stra-nma ||
251. rya-nandika-stra ||
252. rya-khakkara-stra ||
253. Khakkaradharacara-vidhi ||
254. Dharmacakra-stra ||
255. Karmavibhanga ||
256. Karmavibhanga-nma-dharmagrantha ||
257. Karmashataka ||
258. Damamuka-nma-stra ||
259. Dirghanakha-parivrajaka-paripcch-nma-stra ||
260. Purna-pramukhvadnashataka ||
261. rya-jnakastra-nma-buddhvadna ||
262. Sukarikvadna-nma-stra ||
263. Sumagadhvadna-stra ||
264. Punyabalvadna-stra ||
265. Candraprabhvadna ||
266. Shrisenvadna ||
267. Kanakavarna-purvayoga-nma-stra ||
268. rya-jinaputrrthasiddhi-stra ||
269. Brahmajla-stra ||
270. Mahopya-kaushalyabuddha-pratyupakraka-stra ||
271. rya-shubhshubhakryakranabhava-nirdesha-nma-mahyna-stra ||
272. Shubhshubhakarmavipka-nirdesha-stra ||
273. rya-candragarbha-paripcch-sitra-buddha-shsanasthitivinshaghtana-nirdesha ||
274. rya-goshrngavykarana-nma-mahyna-stra ||
275. Shardulakarnvadna ||
276. Dvdashalocana-nma-stra ||
277. rya-dvcatvrimshat-khanda-stra-nma ||