Toh 703 — The Dhāraṇī of Avalokiteśvara Siṃhanāda
Āvalokiteśvarasiṃhanādadhāraṇī
The Dhāraṇī of Noble Avalokiteśvara Siṃhanāda
F.165.b 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, F.166.a 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, F.166.b
“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,
“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,
“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. F.167.a The nāga king Varuṇa became a single white snake, bowed down, circumambulated the bodhisattva three times, and said,
“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,
“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[1]vīrye[2] 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.[3] 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,F.167.b incense, perfumes, garlands, and scented powders. Then recite the dhāraṇī thirteen times at each maṇḍala and gather the dung. Incant[4] that resulting[5] 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.[6] 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.
“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 |
tadyathā |oṁ hrīḥ kulu yulu nīlakaṇṭha hulu hulu tiṣṭha tiṣṭha bandha bandha māraya māraya hā hā hā hā vajrakrodha hayagrīva hṛīḥ hūṁ phaṭ ||
“Mañjuśrī, this dhāraṇī is the mantra of Padma Hayagrīva, who is Avalokiteśvara himself.
“Mañjuśrī, other people are afflicted by illnesses of blood or bile, sicknesses of wind or cold, or are afflicted[8] 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;[9] 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!
ā hrīḥ hri paṁ taṁ naṁ ||
“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.
hrīḥ nāga lele nāga dumva lele nāga phut phut hale hale hāla hāla sphuṭa sphuṭanāga bright flickering[12]svāhā ||
“‘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!
“Mañjuśrī, here are the initiations bestowed by the tathāgatas from their crown:
hriḥ bruṁ oṁ hūṁ khaṁ ||
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. F.169.b
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 ||[16]
“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.
“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, F.171.a 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
This transliteration follows C, L, and K, as well as the Sanskrit reported in the Siṃhanādadhāraṇī from the Sādhanamālā in reading karoṭa. D reads karoti.
backThe term citijvalaº appears to be unique to this text. The Sanskrit and Tibetan version of the shorter Siṃhanādadhāraṇī omit it to read only karoṭavīrye here.
backThis translation follows F in reading tshegs chen po mi dgos pa (em., F: tshegs cho no mi dgos pa). D reads mi dgos pa “without need,” which does not make sense in this context. Though the reading in F requires minor emendation, it conveys an overall meaning that makes clear contextual sense.
backHere we prefer the Choné and Stok Palace Kangyurs in reading sngags, “incant,” rather than the Degé which reads bsngags, “praise.” The reading we have chosen is also corroborated in Toh 912 where the parallel passage reads, even more clearly, sngag bzlas, “incant.”
backlhag ma. While lhag ma in and of itself might be more literally translated as “remaining” rather than “resulting,” in the parallel passage in the version of the dhāraṇī published by Hidas (2021, p. 138) this cow dung is described as pratimaṇḍalalekhitaśeṣagomaya, which could be interpreted to mean “the cow dung that remains after inscribing the individual maṇḍalas.” The implication seems to be that this “remaining” dung is the same dung that was first inscribed with maṇḍalas and incanted before being collected together, incanted a second time, and applied to the patient. This would make logical sense insofar as this process would infuse the dung with healing potency, and in order to convey this in the translation, we have translated lhag ma here as “resulting.” This interpretation is nonetheless tentative.
backThe preceding passage, beginning with nama āryāvalokiteśvarāya, corresponds (with some significant variation) to the Siṃhanādadhāraṇī recorded in the Sādhanamālā and Hidas 2021.
backTib. bye ba grangs med mthu las ’byung. It is unclear what is being quantified.
backzin. This literally translates as “grasped” or “possessed” and refers to affliction—usually in the form of an illness—that is understood to be caused by entities that “grasp” or “possess” an individual. We have translated it here as “afflicted by” since the range of affliction and illness caused by this type of possession includes, in addition to mental instability, things like skin rashes, which do not fit into the typical way in which “possession” by an outside entity is understood in English. We refer the interested reader to Smith 2006 for a study of possession in South Asia, including the type of disease-causing possession referenced here (see especially his chapter on “The Medicalization of Possession in Āyurveda and Tantra”), as well as Tidwell et al. 2022 for a study of possession-related illness in modern Tibetan medicine.
backWe have done our best to translate the list of illnesses here as accurately as possible, and have relied on Jan Meulenbeld’s A History of Indian Medical Literature for more precise terminology when reasonably certain of a Tibetan term’s Sanskrit equivalent. Some of the terms given in this text could not be confidently correlated with either Sanskrit or Tibetan medical terminology, in which case more descriptive, and tentative, translations are proposed. The medical terminology used here seems intended to primarily communicate the ritual’s efficacy in eradicating nearly any kind of illness that might afflict a person.
backReading dgod, “laugh” as bkod, “set.”
backReading rmag shad as smag shad, as in F.
backUnlike the rest of the mantra, this phrase is in Tibetan rather than transliterated Sanskrit.
backThis translation follows F in reading lcug ma la / thum po btag. D reads lcug ma dang/ lcum po btags.
backHere we follow C, F, J, K, N, S, and Y which read asmrari. D reads a mra ri. The meaning of this term is uncertain.
backNo sense can be made of the text as given in the Degé and most other Kangyurs consulted. Thus we have adopted the reading from F, a sma ra, which we understand as equivalent to the Sanskrit term asmaraṇa. However, the Phugdrak reading, while much better than that in other Kangyurs, is unmetrical as well as ungrammatical, so we have made a small emendation, changing the genitive particle ’i after a sma ra into ni, the topical particle, to create a metrical and grammatical phrase that also conveys meaning: the word dhāraṇī means “retention,” or “memory” and indeed is often understood as a remedy to “not remembering.”
backAll of the names from the homage above match the names in these mantras except for Nanda. Karkoṭaka, another well-known nāga king not in the homage above, appears in the mantra.
backTranslation tentative.
backThis refers to a being who has laid down the burden of the aggregates, signifying that they are no longer karmically compelled to take bodily rebirth.
backHere we have followed Y in omitting dpa’ so that this line reads sems [kyi] dbang bsgyur tams cad kyi. Though this results in an unmetrical line, this brings the reading in this text in line with what is a stock formula for describing highly advanced beings in Buddhist literature. See, for example, The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9, translated by the Padmakara Translation Group, 2023), #UT22084-026-001-197.
backThis reading follows D and S in reading nya gro bu. C, J, K, and Y read nya grol bu and F reads bya grol mtshungs. We suspect the text may be corrupt here.
backWe have emended to las. D reads la.
backThe mantric syllable tā is omitted in F, N, and S. One might expect the Sanskrit syllable da here, as this is the only syllable from Siṃhanāda’s essence mantra not otherwise represented in this passage. The full essence mantra, as given above, is oṁ āḥ hrīḥ siṃhanāda hūṁ phaṭ. If we read tā as da, then this passage includes the same set of syllables, albeit in a different order: oṁ āḥ hrīḥ siṃha da hūṁ phaṭ nā.
backTib. chu lha. This is a frequent Tibetan translation of the name Varuṇa.
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