The Dhāraṇī of Avalokiteśvara Siṃhanāda
Toh 703
Degé Kangyur, vol. 93 (rgyud, rtsa), folios 165.b–171.a
- Noble Lady Vajrasattvī
- Gar Sherab Jungne
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Table of Contents
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,1 and in Sri Lanka where it seems Siṃhanāda was especially popular.2 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.”3 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.4
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,5 and the nineteenth-century scholar Mipham Gyatso wrote a short summary of the story of The Dhāraṇī of Avalokiteśvara Siṃhanāda.6
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),7 which parallels a short section of The Dhāraṇī of Avalokiteśvara Siṃhanāda, is extant in Sanskrit in the Sādhanamālā8 and as part of the dhāraṇī collection published by Gergely Hidas.9
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).10 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.
Text Body
The Translation
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.
“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 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.
“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 citijvalakaroṭa11vīrye12 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.13 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. Incant14 that resulting15 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.16 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 afflicted18 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;19 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 sphuṭa nāga bright flickering22 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!
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 ||26
“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
Bibliography
Primary Sources
’phags pa spyan ras gzigs dbang phyug seng ge sgra’i gzungs (Āvalokiteśvarasiṃhanādadhāraṇī). Toh 703, Degé Kangyur vol. 93 (rgyud, rtsa), folios 165.b–171.a.
seng ge sgra’i gzungs. Toh 704, Degé Kangyur vol. 93 (rgyud, rtsa), folios 171.a–171.b. English translation The Dhāraṇī of Siṃhanāda 2024
seng ge sgras dam bcas pa’i gzungs. Toh 912, Degé Kangyur vol. 101 (gzungs ’dus, e), folios 242.a–242.b. English translation The Dhāraṇī of Siṃhanāda’s Promise 2024
seng ge sgra’i gzungs. Toh 3156, Degé Tengyur vol. 75 (rgyud ’grel, phu), folio 178.a.
’phags pa spyan ras gzigs dbang phyug seng ge sgra’i gzungs. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 93, pp. 483–500.
’phags pa spyan ras gzigs dbang phyug seng ge sgra’i gzungs. Stok Palace Kangyur vol. 107 (rgyud, ma), folios 38.a–45.b.
’phags pa spyan ras gzigs dbang phyug seng ge sgra’i gzungs. Phugdrak Kangyur vol. 114 (rgyud, ma), folios 89.b–90.a.
Siṃhanādadhāraṇī. In Sādhanamālā vol. 1, edited by Benoytosh Bhattacharyya, 52. Baroda: Central Library, 1925.
sgrub thabs kun btus [Compendium of Sādhanas]. Reproduced from the sde dge xylograph edition 1902. Dehra Dun: G.T.K. Lodoy, N. Gyaltsen, N. Lungtok, 1970. [BDRC W23681].
Mipham Gyatso (mi pham rgya mtsho). seng ge sgra’i gzungs kyi lo rgyus. In Mipham Gyatso’s Collected Works (gsung ’bum/ mi pham rgya mtsho), Chengdu: gangs can rig gzhung dpe rnying myur skyobs lhan tshogs, 2007, vol. 25 (ra), folios 51.a–51.b.
Secondary Sources
84000. The Dhāraṇī of Siṃhanāda (seng ge sgra’i gzungs, Toh 704). Translated by Catherine Dalton. Online publication, 84000: Translating the Words of the Buddha, 2024.
———. The Dhāraṇī of Siṃhanāda (seng ge sgra’i gzungs, Toh 3156). Translated by Catherine Dalton. Online publication, 84000: Translating the Words of the Buddha, 2024.
———. The Dhāraṇī of Siṃhanāda’s Promise (seng ge sgras dam bcas pa’i gzungs, Toh 912). Translated by Catherine Dalton. Online publication, 84000: Translating the Words of the Buddha, 2024.
Holt, John C. Buddha in the Crown: Avalokiteśvara in the Buddhist Traditions of Sri Lanka. New York: Oxford University Press, 1991.
Losty, J. P. “The Mahābodhi Temple Before its Restoration.” In Precious Treasures from the Diamond Throne: Finds from the Site of the Buddha’s Enlightenment, edited by Sam van Schaik, Daniela De Simone, Gergeley Hidas, and Michael Willis, 8–28. London: The British Museum, 2021.
Meulenbeld, G. Jan. A History of Indian Medical Literature. Groningen: Egbert Forsten, 1999.
Smith, Frederick M. The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization. New York: Columbia University Press, 2006.
Tidwell, Tawni L., Nianggajia, and Heidi E. Fjeld. “Chasing dön spirits in Tibetan medical encounters: Transcultural affordances and embodied psychiatry in Amdo, Qinghai.” In Transcultural Psychiatry. Forthcoming.
Glossary
Types of attestation for names and terms of the corresponding source language
Attested in source text
This term is attested in a manuscript used as a source for this translation.
Attested in other text
This term is attested in other manuscripts with a parallel or similar context.
Attested in dictionary
This term is attested in dictionaries matching Tibetan to the corresponding language.
Approximate attestation
The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.
Reconstruction from Tibetan phonetic rendering
This term is a reconstruction based on the Tibetan phonetic rendering of the term.
Reconstruction from Tibetan semantic rendering
This term is a reconstruction based on the semantics of the Tibetan translation.
Source unspecified
This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.
Drika
- ’bris ka
- འབྲིས་ཀ
- —
eight classes
- sde brgyad
- སྡེ་བརྒྱད།
- —
eighty minor marks
- dpe byad bzang po brgyad bcu
- དཔེ་བྱད་བཟང་པོ་བརྒྱད་བཅུ།
- aśītyanuvyañjana AD
Five deeds of immediate retribution.
- mtshams med pa lnga
- མཚམས་མེད་པ་ལྔ།
- pañcānantarya AD
Four Great Kings
- rgyal po chen po bzhi
- རྒྱལ་པོ་ཆེན་པོ་བཞི།
- caturmahārāja AD
Gar Sherab Jungne
- ’gar shes rab ’byung gnas
- འགར་ཤེས་རབ་འབྱུང་གནས།
- —
Golden Eyes
- gser mig
- གསེར་མིག
- —
Great Compassionate One
- thugs rje chen po
- ཐུགས་རྗེ་ཆེན་པོ།
- mahākaruṇika AD
Great Wisdom
- shes rab chen po
- ཤེས་རབ་ཆེན་པོ།
- —
Jamyang Loter Wangpo
- ’jam dbyangs blo gter dbang po
- འཇམ་དབྱངས་བློ་གཏེར་དབང་པོ།
- —
Jeweled Crown
- gtsug na rin chen
- གཙུག་ན་རིན་ཆེན།
- —
Lord of Light
- dbang phyug ’od
- དབང་ཕྱུག་འོད།
- —
marks of a great being
- skyes bu chen po’i mtshan
- སྐྱེས་བུ་ཆེན་པོའི་མཚན།
- mahāpuruṣalakṣaṇa AD
Mipham Gyatso
- mi pham rgya mtsho
- མི་ཕམ་རྒྱ་མཚོ།
- —
Nanda
- dga’ bo
- དགའ་བོ།
- —
Nine-Headed Snake
- sbrul mgo dgu pa
- སྦྲུལ་མགོ་དགུ་པ།
- —
Śāradvatīputra
- sha ra dwa ti’i bu
- sha ri bu
- ཤ་ར་དྭ་ཏིའི་བུ།
- ཤ་རི་བུ།
- śāradvatīputra RP
Supreme Compassion
- snying rje mchog
- སྙིང་རྗེ་མཆོག
- —
Vajrasattvī
- rdo rje sems ma
- རྡོ་རྗེ་སེམས་མ།
- —