Words of the Buddha

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Buddha

Buddha Śākyamuni

Further Information:

A selection of works by the Buddha himself, many of which feature in the Kangyur (bka' 'gyur), the Tibetan canonical collection of the Buddha's Word:

Auspiciousness

Dhāraṇī

Vajraṇakhī (rdo rje sder mo), 'Vajra Claw', is a wrathful ḍākinī whose mantra has a long history and can be found in various forms in, e.g., the Guhyasamāja, Vajravārāhī, and Vajrakīla traditions. In this text, her independent dhāraṇī, Vajraṇakhī is invoked as to protect the practitioner's domestic space, family, friends, and allies, and to avert any obstacles that might threaten them. Although her dhāraṇī is here attributed to Buddha Śākyamuni, it is not found in any of the extant Kangyur collections but is preserved in various dhāraṇī compendia (gzungs ‘dus).

This popular canonical work (Tōh. 662) teaches the incantation (dhāraṇī) and rituals associated with the goddess Vasudhārā. According to the text, the dhāraṇī grants prosperity and wealth and averts spirits, demons and disease.

This popular canonical work, which is included in the Kangyur (Tōh. 591), teaches the incantation (dhāraṇī) and rituals associated with the goddess Sitātapatrā, who is renowned for her power to avert or repel all types of spirits, demons, obstacles, misfortune and disease and is thus invoked by many Tibetan Buddhists on a daily basis.

A popular text (Tōh. 748) teaching the incantation (dhāraṇī) and rituals associated with the Blue-Clad (nīlāmbaradhara) form of the deity Vajrapāṇi. According to Karmavajra’s commentary (Tōh. 2676), the dhāraṇī is at once a powerful protection against, and remedy for, spirits, demons and disease.

Vajravidāraṇa (rdo rje rnam ‘joms) is a semi-wrathful form of Vajrapāṇi and the deity’s dhāraṇī (gzungs), counted as a kriyā-tantra, is known for its healing and purifying effect. The dhāraṇī has inspired a large number of ritual liturgies and commentaries, both Indic and Tibetan, and is commonly recited by Tibetan and Newar Buddhists. In Tibetan it is preserved mainly in two forms, one in the Kangyur and the Nyingma version presented here, which is said to be a reconstruction based on commentarial literature.

Prayers

Prophecy

Songs

Sūtra

A popular Nyingma version of the famous Bodhisattvas’ Confession of Downfalls (byang chub sems dpa’i ltung bshags), also known as the Sūtra of the Three Heaps (phung po gsum pa’i mdo), invoking the thirty-five buddhas of confession as a means of purifying transgressions of vows and downfalls of the bodhisattva vow.

This edition of the famous Heart Sūtra complete with additional material, including a section for averting obstacles, is arranged for recitation.

Perhaps the most famous of all Mahāyāna sūtras, the Heart Sūtra is so named because it encapsulates the heart or essence of the transcendent perfection of wisdom (prajñāpāramitā).

So popular and influential is Samantabhadra’s “Aspiration to Good Actions” (bzang spyod smon lam) from the Gaṇḍavyūha chapter of the vast Avataṃsaka Sūtra, it is known as the king of all aspiration prayers.

In response to a question from the bodhisattva Ākāśagarbha, the Buddha explains how a bodhisattva should view the mind at the moment of death. It is important, the Buddha says, to cultivate the perception of insubstantiality, great compassion, referencelessness and non-attachment, and not to seek buddhahood anywhere other than in the mind's own wisdom.

The Sūtra of Recalling the Three Jewels is a popular sūtra in the Tibetan tradition, expressing the qualities of the Buddha, Dharma and Saṅgha. It has inspired a number of commentaries, from Tāranātha (1575–1643), Könchok Jigme Wangpo (1728–1791), Minyak Kunzang Sonam (1823–1905), Ju Mipham (1846–1912), and others.

The Ārya caturdharmanirdeśa nāma mahāyāna sūtra (‘Phags pa chos bzhi bstan pa zhes bya ba theg pa chen po’i mdo) is the ultimate source for the doctrine of the four powers (stobs bzhi), a popular feature of Tibetan teachings on confession. In this initial, canonical presentation, however, the four are referred to as 'factors', although two are also called 'powers'. They are: 1) the action of total rejection, 2) the action as remedy, 3) the power of restoration, and 4) the power of support.

In this (Tōh. 23), the shortest of the Prajñāpāramitā or Perfection of Wisdom sūtras, the Buddha teaches the syllable ‘A’, which encapsulates the transcendent perfection of wisdom and all the literature related to it.

The Aparimitāyurjñāna-nāma mahāyāna-sūtra ('phags pa tshe dang ye shes dpag tu med pa zhes bya ba theg pa chen po'i mdo) is said to bring extraordinary merit and longevity when written out, read aloud, copied, or venerated with offerings.

Tantra

These verses taken from the Vajrapañjara Tantra, which are often recited as part of longer rituals and practices, include lines for taking refuge and generating bodhicitta.

Another popular liturgy taken from the Immaculate Confession Tantra (Dri med bshags rgyud). The version here is taken from that tantra's eleventh chapter.

Perhaps the most popular of all prayers to Tārā, this tantra praises her twenty-one forms, both peaceful and wrathful. The first twenty-one verses are at once a series of homages to Tārā and a poetic description of her physical features, postures, qualities, abilities, mantras, and hand gestures. The remaining six verses describe how and when the Praise should be recited, as well as the benefits of its recitation.

These commonly cited verses of commitment (dam bca' ba) ooccur several times in the Precious Treasury of Revelations (rin chen gter mdzod) and in the writings of masters such as Jamyang Khyentse Wangpo, Chokgyur Lingpa and Tertön Sogyal. The translation here is based on Mipham's commentary.

This confession liturgy, popularly known as Yeshe Kuchokma (ye shes sku mchog ma), is taken from the fourth chapter of the Immaculate Confession Tantra (Dri med bshags rgyud).

These verses from the final, sixteenth chapter of the Immaculate Confession Tantra (Dri med bshags rgyud) make up one of the most popular confessional liturgies in the Nyingma tradition.

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