Toh 703Thánh Đà-la-ni Sư Tử Hống Quán Thế Âm (Avalokiteśvara-Siṃhanāda-dhāraṇī)

Summary

The Dhāraṇī of Avalokiteśvara Siṃhanāda recounts the
story of how Avalokiteśvara Siṃhanāda tamed the nāgas and gained curative powers. The text
teaches his dhāraṇī, along with several others, and gives ritual instructions for how to
use these for healing and protection.

Acknowledgements

This publication was completed under the patronage and supervision of 84000:
Translating the Words of the Buddha.

The text was translated, edited, and introduced by the 84000 translation team.
Catherine Dalton produced the translation and wrote the introduction. Ryan Damron edited
the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter
was in charge of the digital publication process.

Introduction

The Dhāraṇī of Avalokiteśvara Siṃhanāda recounts
the story of how Avalokiteśvara Siṃhanāda gained the power to tame nāgas and heal
affliction, and how he came to take his present form. The text opens in
Avalokiteśvara’s palace on Mount Potala where the Buddha Śākyamuni is surrounded by a
retinue of bodhisattvas and śrāvakas. Mañjuśrī requests the Buddha to give a remedy
for the many diseases that afflict a king named Lord of Light. The Buddha responds to
this request with a story about the previous lives of Mañjuśrī and Avalokiteśvara
Siṃhanāda, in which we learn how Siṃhanāda came to obtain his power to tame the nāgas
and his curative powers. Śākyamuni then teaches Siṃhanāda’s dhāraṇī, along with the
ritual instructions for using it to heal illness, stating that it can be used to heal
King Lord of Light and bring him rebirth in Sukhāvatī. The Buddha goes on to teach a
vidyāmantra for Siṃhanāda and several other mantras and dhāraṇīs for other forms of
Avalokiteśvara, along with ritual instructions for using these to heal illnesses,
especially those caused by nāgas and other malevolent beings. There are also remedies
for other types of afflictions, including difficulties with rain, hail, and the like.
Śākyamuni then teaches a praise to Avalokiteśvara, followed by short verses of praise
to Tārā, Pāṇḍaravāsinī, Hayagrīva, and the bodhisattva nāga king Varuṇa. He explains
that the praises and the mantras connected with them will heal and protect anyone who
recites them from malevolent influence.

Siṃhanāda, “Lion’s Roar,” also sometimes called Lokeśvara Siṃhanāda, is a
form of the bodhisattva of compassion, Avalokiteśvara. There are nine Siṃhanāda
sādhanas and several other Siṃhanāda praises and ritual texts preserved in the Tibetan
Tengyur, attesting to his importance in India. Images of Siṃhanāda have been found at
the Mahābodhi temple in Bodh Gaya prior to the temple’s nineteenth-century
renovation, and in Sri Lanka where it seems Siṃhanāda was especially popular. The association
of Siṃhanāda with curative properties that we find in the present text appears to be
quite an old one. A tenth-century Nepalese miniature painting depicting Siṃhanāda,
which is kept at Cambridge, includes a caption reading, “Lokeśvara of the hospital on
the island of Siṃhala.” While Avalokiteśvara in general has a close iconographical association
with the deity Śiva, this is even more clear in the case of Siṃhanāda. In The Dhāraṇī of Avalokiteśvara Siṃhanāda, Siṃhanāda—just like
Śiva—holds a brahmin’s skull and a snake-wrapped trident, and wears a sacred thread
made of a snake.

Siṃhanāda’s iconography is generally consistent across textual and artistic
sources, though many of the details are not clearly elaborated in this text. In the
descriptions found in his many sādhanas and praises, Siṃhanāda is white in color, has
two legs and two arms, is dressed as an ascetic (tapasvin, dka’ thub
ldan pa), and sits on a lion. In most descriptions, a skull-adorned
trident rests at his right side, but in some, he holds it in his right hand. This
trident is also frequently depicted with a white snake coiled around the shaft. With
his left hand, he holds the end of a lotus stalk that rises upwards and has a sword
standing upon the open lotus blossom. Nearby and to the left sits what is variously
described as a cup (karoṭaka), pot
(bhājana, snod), or skull cup (kapāla, thod
pa) filled with fragrant flowers. This vessel often sits on a lotus or
water lily.

The Siṃhanāda form of Avalokiteśvara continues to be practiced in contemporary
Tibetan Buddhist traditions. Two arrangements of practices centered on Lokeśvara
Siṃhanāda are found in the Compendium of Sādhanas (sgrub
thabs kun btus) compiled by Jamyang Loter Wangpo, and the nineteenth-century
scholar Mipham Gyatso wrote a short summary of the story of The
Dhāraṇī of Avalokiteśvara Siṃhanāda.

The Dhāraṇī of Avalokiteśvara Siṃhanāda does not
appear to be extant in Sanskrit or Chinese translation and is not found at Dunhuang or
listed in any of the imperial-period catalogs. However, the very concise Dhāraṇī of Siṃhanāda, (Toh 704/912/3156), which
parallels a short section of The Dhāraṇī of Avalokiteśvara
Siṃhanāda, is extant in Sanskrit in the Sādhanamālā
and as part of the dhāraṇī collection published by
Gergely Hidas.

The colophon of the present text states that the Tibetan translation of this
work was produced by “the noble Lady Vajrasattvī, who had attained accomplishment, and
the translator Gar Sherab Jungne.” While we are unable to identify either of these
figures, the translation of the shorter Dhāraṇī of
Siṃhanāda, which parallels a portion of this text, was translated into
Tibetan twice, both times by eleventh-century translators. This fact, along with the
contents of the present text and its absence in imperial period catalogs or at
Dunhuang, suggests that it was also very likely translated in the later translation
period (phyi dar), after the tenth
century. It is specifically notable that one of the translators of The Dhāraṇī of Avalokiteśvara Siṃhanāda is a woman. While
many accomplished female practitioners from both India and Tibet are mentioned in
histories of Indian and Tibetan Buddhism, and a smaller number of women have authored
Buddhist texts, reference to women as translators of canonical texts is extremely
uncommon. We are, at present, unaware of any other such reference. The name listed
here, “the noble Lady Vajrasattvī,” is unambiguously feminine in all recensions of the
text consulted, as it includes two feminine particles (rje btsun ma rdo rje sems ma). This Vajrasattvī, whose position in the colophon is where we would
typically find the name of the male Indian scholar who supervised the translation, is
usually referred to as a preceptor (mkhan
po). Vajrasattvī is instead here described as someone “who had attained
accomplishment” (dngos grub brnyed
pa). This unique colophon also mentions that the translation, editing, and
finalizing of the text took place at a caitya at a charnel ground in Kashmir.

This English translation of The Dhāraṇī of Avalokiteśvara
Siṃhanāda was made on the basis of the Degé Kangyur recension of this
work, with additional reference to the notes from the Comparative Edition (dpe sdur ma) of the Kangyur, and the Stok Palace (stog pho brang) Kangyur and Phugdrak (phug brag) Kangyur recensions of the text. We also
consulted the Sanskrit Siṃhanādadhāraṇī from the
Sādhanamālā. The Dhāraṇī of
Avalokiteśvara Siṃhanāda is stable across all recensions consulted, with
only minor variants. We edited the dhāraṇī itself very slightly on the basis of the
Sanskrit text from the Sādhanamālā and have noted all
instances where this varies from the dhāraṇī as presented in the Degé recension.

The Translation

The Dhāraṇī of Noble Avalokiteśvara Siṃhanāda

Homage to
blessed Vajradhara.

Thus did I hear at one time. The Blessed One was residing at the noble Lord
Avalokiteśvara’s palace at the summit of Mount Potala. That bejeweled palace was
ornamented with countless jewels, pearls, and gems, the light of which filled the
trichiliocosm. In that region filled with the delightful scent of all kinds of
flowers, the Blessed One was seated on a lion throne that had been arranged for him,
surrounded by countless bodhisattvas led by Maitreya, as well as many monks led by the great śrāvaka
Śāradvatīputra. In that assembly was the bodhisattva great being Mañjuśrī, who rose
from his seat, draped his upper robe over one shoulder, knelt on his right knee, and
prostrated his head at the Blessed One’s feet.

He said to the Blessed One, “Blessed One, in the land of Magadha there is a
king named Lord of Light who has an excellent retinue, queens, and abundant wealth.
But beyond this, the king is afflicted with leprosy, boils, difficulty breathing, and
heart disease. How can he be healed?”

The Blessed One replied, “Bodhisattva great being Mañjuśrī, long ago in this
very world you, Mañjuśrī, were a bodhisattva called Great Wisdom, and noble
Avalokiteśvara Siṃhanāda was a bodhisattva called Supreme Compassion. Those two
bodhisattvas tamed a white lion, mounted it, and rode out to help beings of the
trichiliocosm. They set out adorned with precious adornments and holding a trident,
sword, lotus, and an utpala flower. But when the time came to cross the great ocean,
they left the lion behind, shared the load, and continued onward. You, the bodhisattva
Great Wisdom, thinking to benefit your friend, took your own life with your sword. But
the bodhisattva Supreme Compassion thought that you had been killed by the nāgas,
gods, and the like, who dwell in the heavens, below the earth, and in the sky. He then
took up a brahmin’s skull as a drinking vessel, took his trident in his hand, and
mounted the white lion. In sorrow, he bound his locks upon his crown.

“He threatened the gods above while brandishing his trident at them, and said,

“‘Moved by compassion we set out to help beings,

But I was abandoned by my friend and left behind alone.

If this is the fault of all the gods, I will punish them.

I will destroy their towns and kill the gods!’

“The Four Great Kings, Śakra, lord of the gods, Brahmā, lord of the Sahā
world, and the gods of the three worlds beamed with joy. They offered divine lotuses,
kumuda flowers, white lotuses, campaka flowers, and the like, filling his skull
cup.

“He next threatened the gods of the sky, nāgas, gandharvas, yakṣas, asuras,
kumbhāṇḍa, garuḍas, and kinnaras, brandished his trident, and said,

“‘Moved by compassion we set out to help beings,

But I was abandoned by my friend and left behind alone.

If this is the fault of the eight classes, I will punish them

By destroying their towns and killing the eight classes!’

“He then brandished his trident at the eight classes. The nāga king Jeweled
Crown, the gandharva king Pañcaśikha, the yakṣa king Vaiśravaṇa, the asura king
Vemacitrin, the horse-headed kinnara king Druma, the kumbhāṇḍa king Nine-Headed Snake,
the garuḍa king Golden Eyes, and the rest, together with their large retinues, beamed
with joy and offered jeweled ornaments to the lion.

“He next threatened the nāgas who live below the earth, saying,

“‘Moved by compassion we set out to help beings,

But I was abandoned by my friend and left behind alone.

If this is the fault of the nāgas, I will punish them

By destroying their towns and killing the nāgas!’

“He then stirred the great ocean with his trident. The nāga king Anavatapta,
the nāga king Varuṇa, the nāga king Takṣaka, and the other six hundred thousand nāga
kings, and their servants and retinues, who have miraculous powers, are radiant, and
who cause the gods and asuras to battle all gathered together, beamed with joy. The nāga king Varuṇa
became a single white snake, bowed down, circumambulated the bodhisattva three times,
and said,

“‘Compassionate bodhisattva,

I take refuge in you.

Be the protector of all nāgas!

You may kill us if we commit an offense.’

“Saying this he wrapped himself around the trident three times, turned to face
the bodhisattva, said, ‘phuḥ phuḥ!’ respectfully bled from his mouth, and remained
there.

“The other nāga kings likewise joined their palms, circumambulated him three
times, and said,

“‘Compassionate bodhisattva,

We take refuge in you.

Accept all nāgas under your protection!

You may kill us if we commit an offense.’

“Saying this, the eight great nāgas became a single white snake and bound
themselves around him as a sacred thread. Those nāga kings then said, ‘We are your
servants. We will listen to whatever you command.’ Then all the nāgas returned to
their own places.

“Mañjuśrī, that bodhisattva then became known as Compassionate Nāga Tamer, and
as Heart Disease Healer. Mañjuśrī, indeed that bodhisattva Great Wisdom of former
times is none other than you, Mañjuśrī Vādisiṃha. And the one who at that time was the
bodhisattva Supreme Compassion is now Noble Avalokiteśvara Siṃhanāda, the great leader
of the nāgas, himself. Mañjuśrī, for the sake of the king I will pronounce the mantra
of the Great Compassionate One—memorize it!

namo ratnatrayāya | nama
āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya | tadyathā| oṁ akaṭe
vikaṭe nikaṭe kaṭaṃkaṭe karoṭe citijvalakaroṭa vīrye svāhā ||

“This dhāraṇī has been taught by eight hundred million buddhas, and I myself
pronounce it now. Its rite accomplishes all of the activities without need of great
difficulty. Before a statue or a painting of blessed
Avalokiteśvara Siṃhanāda, make eight distinct maṇḍalas with cow dung that has not
fallen to the ground. Scatter each maṇḍala with five bunches of flowers and make
offerings of flowers,
incense, perfumes, garlands, and scented powders. Then recite the dhāraṇī thirteen
times at each maṇḍala and gather the dung. Incant that
resulting dung and anoint the sick person with it. All of their illnesses
will be healed. All illnesses caused by the poison of gods, nāgas, and others will be
healed. If it does not succeed within twenty-one days, then, Mañjuśrī, the Great
Compassionate One himself, will have committed the five deeds with immediate
retribution. Mañjuśrī, this
is the Great Compassionate One’s own promise. Mañjuśrī, this dhāraṇī will free the
great king from his ill health, the heart disease that afflicts him, and in his next
life he will be reborn in the realm of Sukhāvatī.

“Listen, Mañjuśrī! The Buddha Amitābha and the rest of the nine-hundred ninety
million buddhas have taught this essence mantra, and now I teach it:

oṁ aḥ hrīḥ
siṃhanāda hūṁ phaṭ ||

“Reciting this essence vidyāmantra just once frees the reciter from all evil
deeds.

“They will not take dreadful rebirths,

Nor will their body be pierced by weapons.

They will not be harmed by enemies or robbers,

By nāgas, or by other such beings.

They will always have fortune,

And will not be born into a female body.

They will always remember their previous lives

And at death will be reborn in Sukhāvatī.

“Mañjuśrī, the tathāgatas Vipaśyin, Śikhin, Viśvabhū, Krakucchanda,
Kanakamuni, and Kāśyapa have all taught this mantra, and now I, Śākyamuni, teach it as
well.

namo ratna trayāya | namo
hayagrīvāya | namo lokesvarāya |

“Mañjuśrī, this dhāraṇī is the mantra of Padma
Hayagrīva, who is Avalokiteśvara himself.

“A person who recites this just once

Will be freed from all evil deeds.

The doors to the lower realms will be cut off

And they will be unharmed by grahas such as nāgas and the like.

They will be freed from kākhordas and poisoning—

All the buddhas have taught this.

“Arisen through the power of countless billions,

Its qualities are immeasurable.

Speaking it once clears away evil deeds,

Speaking it twice brings fortune,

And three times brings long life.

After a million recitations, one will see his face

And travel to the Lotus Realm.

“Mañjuśrī, other people are afflicted by illnesses of blood or bile,
sicknesses of wind or cold, or are afflicted by kṣatriya nāgas, brahmin nāgas, and outcaste or śūdra nāgas. Therefore, they
have joyless, ill hearts; they have difficulty breathing, their stomachs and backs
ache, their heads ache, they have headaches on one side, indigestion, swelling,
crippled limbs, pregnancy-related illnesses, animal-related illnesses, fractures of
their joints and skin, urinary diseases, phlegmy coughs, and fractured bones. They
stoop, are crippled, have a weak appetite, have skin pustules, tumors, edema,
blisters, rashes, abscesses, swollen and blocked throats, gout, persisting sensations
of cold, heat, and so on. They are as if afflicted by different kinds of leprosy and
boils; they are afflicted by gods, māras, brahmas, yamas, rock spirits,
graha that disturb their mental state, angered hearth spirits, lake goddesses, nāgas
or the like; they have been made ill by yakṣas, bhūtas, vināyakas, or flesh-eating
graha; and they become ill in one of the myriad ways. All of this is suffering born
from nonvirtue.”

The Blessed One said, “O bodhisattva great being Mañjuśrī, listen!

“This is the rite for this essence dhāraṇī:

First arouse respect and faith

For the Great Compassionate One

And make a maṇḍala on fertile earth,

Spread fragrant cow dung,

And draw a lotus maṇḍala

Using five colors of paint.

“Place five full vases

In the four directions and in the center,

And arrange five abundant oblations.

Set five rosewood
daggers,

As well as four arrows tied with silk,

And tie a lattice made of five-colored threads.

“‘Homage to noble Avalokiteśvara Siṃhanāda.

Homage to the wrathful King Hayagrīva.

Homage to the blessed Pāṇḍaravāsinī.

Homage to the blessed Tārā.

Homage to the bodhisattva nāga king Varuṇa.

ā hrīḥ hri paṁ taṁ naṁ ||

“‘Through the recitation of this six-syllabled mantra

May all evil deeds be cleared away svāhā.’

“One should exert oneself in worshiping the buddhas using offerings of
flowers, incense, perfumes, flower garlands, scented unguents, parasols, banners,
pendants, scented powders, and all sorts of ornaments.

“Then make a fire with rosewood and jujube,

Hold the colored threads and burn grains.

Using a peacock feather and a spiraea sprig,

Clear away the nāga poison.

“‘May the poison from the minds of all nāgas and vināyakas, the poison from
seeing them, the poison from binding them, the poison from their breath, the poison
from touching them, and all poison be expelled svāhā!

“‘May the poison not remain here!

May it be drawn into this gift!

May it be drawn into what is held!

May it depart into the fire!

May it depart into the water!

May it be pacified svāhā!’

“Mañjuśrī, here are the initiations bestowed by the tathāgatas from their
crown:

hriḥ bruṁ oṁ hūṁ khaṁ ||

“The five families confer empowerment.

“One who has the supreme vajra protection,

The favor of the auspicious goddess,

And maintains a fast,

Recalls the Three Jewels, arouses bodhicitta,

Clears their karmic obscurations with the vase’s pure water,

And obtains purity of body, speech, and mind.

They are suffused with the six perfections,

Come to know buddhas and beings,

And all samādhis become manifest.

“Weave together three white threads

Spun by a young maiden

And incant it twenty-eight times.

When it is worn around the neck, one will be free of illness.

“If this dhāraṇīmantra is used to incant

Medicines used to heal illness,

The medicine heals all illnesses when given.

“When recited many times over water

The dhāraṇīmantra heals nāga illnesses from within.

“If something is devouring the harvest,

This can be remedied with powders, earth, and ashes.

“If there is too much rain,

Burn freshly picked flowers

Inside a new vessel

At an ancient shrine,

And the rain will stop.

“If a strong hailstorm comes,

Fasten incanted human ash and mustard seeds

Into a bundle with hail, mother of pearl, and
tree shoots,

And plant this in the earth;

The hail will stop.

“If there is a harmful graha

Such as a god, nāga, gandharva, or the like,

Place five clean vases on a square maṇḍala

That is one arm span in size.

Fill them with medicinal water,

And incant them one hundred and eight times.

“A disciple should combine white cloth and food,

Place it in the maṇḍala,

And cleanse it with water from the vases.

One will be freed from all illness and harm.

Even the countless grahas, nāgas, and the like,

Will be unable to cause harm.

“If one fears a child-snatching graha,

Draw a protection circle with hardened bile,

Combine this with mustard seeds, and fasten it on;

The child will be safe from grahas and illness.

“When a person sets out to travel,

If they incant the bottom right corner of their garment

Seven times, while tying it in a knot,

Their travel will be pleasant and successful.

“If one incants water and mustard seeds

And sprinkles it on horses and other livestock, they will be healthy.

All illnesses in both humans and livestock will be healed and pacified

By washing with and applying mustard seeds and water from the vase.

“Just as the asmrari
dhāraṇī heals,

So will all activities be successful?”

Then the Blessed One said, “Bodhisattva great being Mañjuśrī, this king is
filled with nāga poison. Since the nāga king Varuṇa rules over all nāgas, he should
expel it.

“Homage to the blessed Lokeśvara Siṃhanāda.

Homage to the nāga king Varuṇa.

Homage to the nāga king Takṣaka.

Homage to the nāga king Ananta.

Homage to the nāga king Padma.

Homage to the nāga king Mahāpadma.

Homage to the nāga king Śaṅkhapāla.

Homage to the nāga king Kulika.

Homage to the nāga king Nanda.

Homage to the nāga king Vāsuki.

oṁ varuṇāya svāhā | oṁ anantāya
svāhā | oṁ vāsūkāya svāhā | oṁ takṣakāya svāhā | oṁ karkoṭāya svāhā | oṁ padmāya
svāhā | oṁ mahāpadmāya svāhā | oṁ śaṅkhapālāya svāhā | oṁ kulikāya svāhā ||

“Although nāgas appear in many different forms,

Prepare a rice porridge of the three white foods and the three sweets,

Cooking it well until its color changes.

Delight them with flowers and incense,

With unguents, lamps, food, music,

Parasols, banners, flower garlands,

And sacred threads.

Offer roots, leaves, stalks,

Flowers, fruits, and medicines.

With a peacock, a porcupine, and a mirror,

Extract the poison inside the king.

“Hold the offering support, precious spiraea,

As the irreversible substance,

And offer an attractive vase filled with treasure

In a form that delights beings.

There is no doubt that this will bring healing.

Even if he has been afflicted by the nāga king Takṣaka,

He will be released in an instant.

“Mañjuśrī, this power does not come from somewhere else—it is the power of the
Noble Avalokiteśvara. It is his strength. It is his blessing. The Compassionate One’s
excellent qualities are inexpressible, but I will try to express some of them here.

“Oṁ

Blessed One,

You have performed activities and done all that must be done,

Laid down your burden,
achieved your own aims,

And your fetters of existence are completely gone.

Relying on genuine teachings, you have been freed.

You have attained the supreme perfection

Of all the mental powers,

Crossed over existence, and perfected the two accumulations.

“Āḥ

Compassionate One who strives to help others

You have perfect love for all beings.

Sole friend to all in the three realms

You are skilled in freeing countless beings.

“Hrīḥ

You constantly protect unfortunate beings.

You have removed the three stains and reached perfection.

You have obtained the six clairvoyances, child of the banyan tree.

You possess the marks of a great being,

Thirty-two in number,

And are resplendent with the eighty minor marks.

“Your body is the color of crystal,

Massive and brilliant

Like a snowy mountain peak at dawn.

You emanate from the bodies of the buddhas of the
five families,

Your locks are piled in a high topknot,

And Amitābha sits upon your crown.

“Tamer of all nāgas

A snake coils around your trident.

You hold the blessings of the lords of the three families,

And are praised for fully severing the three poisons.

Unstained by flaws, you hold a lotus.

In perfect wisdom, you hold a blazing sword.

Having purified the afflictions,

You hold a brahmin’s skull filled with fragrant flowers.

Because you have brought all the nāgas under your control

You are praised as the one beautified by a sacred thread made from a snake.

“Siṃha

You sit upon a pure lotus seat.

As the subjugator of the four māras

You are seated upon a white lion.

Since you have accomplished all desired aims

You are adorned with various precious jewel ornaments.

Even each hair on your body

Is superior to all beings—

Homage and praise to the Compassionate One!

“Tā

Anointed regent of the sacred dharma,

The goddess Tārā stands by you.

Green-bodied, she protects from the eight fears,

Removes harm, and grants fearlessness.

Holding an utpala flower, she
embodies compassion—

I bow before she who sends forth many emanations.

“Hūṃ

Pāṇḍaravāsinī, fulfiller of commands,

Blissfully turns a wish-granting wheel,

Fulfilling wishes and pacifying suffering—

I praise she who dispels the eight fears!

“Phaṭ

Hayagrīva, wrathful in form,

Noble horse-necked one, conquering the four māras,

Wrathful blue-necked one, tamer of evil,

Tamer of nāgas and demons, I praise you with hūṁ!

“Nā

Nāga king of space, Varuṇa,

God of water who saw the teacher’s face,

Took delight in the teachings, tamed the nāgas,

And saw the truth of the first bhūmi,

Keeper of the tathāgatas’ relics,

I offer praise to this bodhisattva nāga king!

oṁ tāre tuttāre ture svāhā | oṁ kaṭe vikaṭe nikaṭe
kataṃkara svāhā ||

“Whoever makes this praise and recites it will purify even the karmic stains
from committing the five deeds of immediate retribution. They will enter into all
maṇḍalas and recite all mantras. For a thousand eons, they will never take birth in
the lower realms and will never be born in a female body.

“Anyone who rises early in the morning, bathes with fragrant water, observes
cleanliness, and recites this dhāraṇī, writes it down, upholds it, or has others
recite or chant it, or who recites the essence and dhāraṇīmantra in front of the
deeply compassionate Siṃhanāda, that person will be freed from illnesses such as
leprosy, ringworm, boils, swelling, skin disorders, rashes, itching, abscesses, a
swollen and blocked throat, edema, consumption, ruptured kidneys, organ diseases, the
various illness related to khākorḍa maṇḍalas, lung disease, difficulty breathing, and
disorders caused by wind, bile, phlegm, or their combination.

“Mañjuśrī, this dhāraṇī has been blessed by all
the tathāgatas. Anyone, including that great king, who writes this dhāraṇī down in a
book, keeps it, recites it, masters it, worships it, puts it into writing, and keeps
that book in their home, village, town, region, or kingdom, or in a temple, will be
attended by the glorious Mahākāla, the Four Great Kings, the nāga king Varuṇa, and the
eight great nāgas. They will conquer any hostile forces, gods, nāgas, yakṣas,
malevolent grahas,
vināyakas, or opponents within a thousand leagues.

“If one has committed any mistakes in meditation or writing, or has erred in
mantra, mudrā, explanation, or listening, reciting this dhāraṇī will purify them.
Whoever is protected by this dhāraṇī, rescued by it, nurtured by it, pacified by it,
or made happy by it will not be harmed by weapons, poison, poisonous brews, khākorḍas
and kṛtyās, fevers, or any other harm, nor will they meet with untimely death. Anyone
who harms them will be annihilated.”

When the Blessed One finished speaking, the bodhisattva Mañjuśrī, the great
śrāvaka Śāradvatīputra, and the whole world with its gods, humans, asuras, and
gandharvas, rejoiced and praised what the Blessed One had said.

This completes “The Dhāraṇī of Noble
Avalokiteśvara Siṃhanāda.”

Colophon

It was translated, edited, and finalized at the self-arisen caitya at the
Drika charnel ground in Kashmir by the Noble Lady Vajrasattvī, who had attained
accomplishment, and the translator Gar Sherab Jungne.

Notes

Bibliography

Primary Sources

Secondary Sources