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ārya-jambhalaśrī-nāma-dhāraṇī

Dharani of the noble Jambhalashri

    So I heard it once.
    Blessed Vajrapani was surrounded by many yaksas in the holy place of Adakavati. At this time, the Lord of the Innermost say to the King of the Yakshas, ​​Jambhalashri:
    I ask you to show you the mantra of knowledge and the essence of your life force in order to calm the suffering and poverty of sentient beings! I will be given a blessing!
    Then Jambhalashri said:
    Master of the Intimate, Blessed One! I have to clarify the mantra of knowledge for the pacification of the suffering of sentient beings. [May they] drop suffering and find happiness! Wanting to complete two great accumulations, let them fill in and repeat this mantra of knowledge so that your own body:

    nama ārya jaṁbhala mahā jaṁbhala tadyathā rararara kunu kunu khunu khunu gunu gunu sapa sapa kara kara mahā viraram mahā karado maraṣa haraṣa tuma sarva satvā nānca svāhā

    The Blessed Lord of the Innermost repeated this mantra and repeated the mantra seven times over the blue thread. If, tying a knot at each repetition, you entangle your shoulder, then you will achieve the desired and no harm, which is good. A medicine composed of incense, sandalwood, fir, and the catarrh plant should also be bestowed.

    nama ārya jaṁbhala namo dantāya danti śvarāya ākarṣaya akarmita danti śarvāya varma karduniya sarva satva hitajiti mama danta namaḥ variyaśa samaya ākarśa svāhā

    This mantra should be repeated seven times for purification-purity. Then follows the realization of the innermost essence of the heart. As before, make offerings to the Three Jewels and the Lord of the Innermost, Vajrapani. Having done this, then pronounce everything, starting with your own name. By doing this, you will realize the acquisition of material wealth and everything you desire, and happiness will be given. Then I will repeat this jewel of wish fulfillment, the secret mantra. If you exercise for [the practice of] the deity of meditation, you will achieve all that is necessary and desired, which will be good.
    Then the king of the yakshas, ​​Jambhalashri, bestowed upon the glorious Vajrapani a similar jewel of wish fulfillment with his own essence-heart:

    nama ārya jaṁbhala mahā jaṁbhala tadyathā simi simi sumu sumu ścaṇḍa ścaṇḍa cara cara sara sara kara kara kiri kiri kuru kuru muru muru curu curu sadaya dama mama nidama ananta dānate svāhā ārya jaṁbhala svāhā dhantāya svāhā manoratha varipūra kāya svāhā

    Then the glorious yaksha, who owns the yakshas, ​​said to those around him [the mantra] of his own essence-heart:

    oṁ jaṁbhala maṇi bhadrāya svāhā
    oṁ jaṁbhala pūrṇa bhadrāya svāhā
    oṁ jaṁbhala dhanadāta bhadrāya svāhā
    oṁ jaṁbhala mahā dhana dāta bhadrāya svāhā
    oṁ jaṁbhala civi kuṇḍali svāhā
    oṁ jaṁbhala kili mālini svāhā
    oṁ jaṁbhala mukhendrāya svāhā
    oṁ jaṁbhala jalendra bhadrāya svāhā

    Then the Sovereign of the Intimate One said:
    Master of Wealth! Everyone who keeps this dharani of yours, ties [around the body], asks, or reads - happiness will be given in accordance with aspirations.
    Then the Lord of the Yakshas said to the Lord of the Innermost:
    This is true!
    Walking around three times in accordance with the teaching, he sat down.

    Thus ends the dharani of the noble Jambhalashri. 
    Translated by Lama Karma Paljor (O.E. Filippov) 

Library - Canonical work - Tengyur - Comments on tantras

ārya-kṛiṣṇa-jambhala-sādhanaṁ

The practice of black noble Jambhala

    I prostrate before the noble Jambhala!
    Believing in attainment on the basis of the noble Jambhala, sit on good humility in a place that is consistent with the mind. Give birth to thoughts in your mind: “I will acquire the level of the Enlightened One and bodhisattvas and establish in the happiness of liberation and heaven for all living beings. For this I will make an offering of water to Jambhala. " When you do so, realize, as appropriate to others, the protection of the place, yourself and yoga.
    Rays of light are emitted from the white syllable a in your own heart. When it becomes perfect, [transforms] into the disk of the moon. It [appears] the syllable hūṁ, which is black on the inside and yellow on the outside. Imagine emitting yellow rays of light.
    When you do this, it will become perfect. Meditate that from it [emerges] a vajra with nine peaks and a syllable hūṁ of the corresponding color. Inside, in the middle of it, imagine the syllable hūṁ. From this syllable hūṁ, rays of light are emitted in ten directions. Speaking aloud oṁ, you invite the unthinkable Uchushma, which realizes the goals of living beings of all main and intermediate directions. When you call, he is in the space in front of you. With clarity and devotion, prostrate. Purify the seven preliminary actions in offerings that are real and come from the mind. Meditation on the four immeasurable is the collection of spiritual merit, etc.
    Then also rays of light are emitted from the vajra, the syllable hūṁ and the moon. They come into contact with the vessel and contents. They dissolve in light and dissolve again at the place of [appearance] of light. [Introducing] the Noble One in front of you or saying "oṁ a" - you make them inseparable with the vajra and the syllable hūṁ. Having also dissolved your own body in the light, you dissolve in the vajra, etc. Imagine that all this is like a dream and an illusion.
    This is an accumulation of primordial wisdom, etc. When five of these rays of light from the vajra, the syllable hūṁ, the Moon, Uchchushma and hūṁ become perfect, [from them emerges] a multi-colored lotus and the Moon. Above them is Vaishravana with a golden body and a head that look to the right. The back is resting as in a dream. A variety of jewels emanate from the mouth, He is adorned with various jewels, such as a diadem, etc. His head is turned down.
    In the middle of the seat, where garlands of rays of light flutter and radiate, is the dark syllable ja, which is like a latent force to the ears. When he becomes perfect, [from him emerges] Uchchushma, possessing the form of a child. Very black with small ears. Brown hair billows upward. The bodies are small in size, with a large belly and bared fangs. Has red eyes. Frowns heavily. The eyes are round. With two hands, the right one on the right breast holds a blood-filled drip and feeds the mouth. In the left, he holds a mongoose over his left knee, vomiting various jewels. The bent right leg suppresses the head in the seat. The extended left leg presses on the leg. Akshobhya adorns with a diadem. Naked, a knot of hair on his head is braided by black nagas Ananta. Accordingly, the ears, necklace, brahmin thread, shoulders, arms, belt and legs, according to the sequence, are adorned with the eight great nagas such as red Takshaka, white Mahapadma, blue Karkotaka, colored Kulika, yellow Shankhapala, white Vasuki, white Padma.
    In his heart, on the seat of the Moon [is] a vajra with nine peaks. In its center, on a seat from the Moon, is the syllable hūṁ. In the middle of the forehead - oṁ. In the language - jaṁ. On the right shoulder - bha. On the left is la. In the heart - ja. At the navel - len. On the right lower leg - dra. On the left is ye. On the right ankle - svā. Left - hā. These syllables [appear] along with the seat from the moon. Black in color, emitting yellow light. From these syllables, the syllable hūṁ inside in the center of the vajra in the heart, the seat from the Moon - light is emitted. By touching living beings, it turns everyone into Jambhala. Having done so, it dissolves with the help of the mind in the syllable hūṁ. Again, light emanates from there and collects all the jewels. Inhaling with the wind, the eight great nagas, Vaisravana, plunge into the mouth of the mongoose. Moving outward, they vomit from the mouth and then a great accumulation of jewels appears. Meditate on the fact that everything is repeatedly eaten and vomited.
    After that, rays of light are emitted from the syllable oṁ in his own right hand and from the syllable baṁ in the center of the dakini form. Because of this, imagine that [the hand] is being transformed into the hand of the benevolent vessel of the being. Inside the vessel, as it appears, [is] the syllable jaṁ. On the wrist - oṁ. The index finger has bha. On average - la. Nameless - ja. Between them - len On the little finger - dra. In the middle of the wrist - ye. Left - svā. On the right is hā. Each has a seat from the moon.
    Then, if there is a base, it is placed inside a copper tray, etc. If not, then when a base arises in front of you, which is similar to yourself, when you scoop up water [with your palm], [say]:

    oṁ indrani mukhaṁ bhramari svāhā
    Bless with seven repetitions. Imagine pouring a full bowl of water into your mouth. Through the appearance of the house and the offerings, the yellow jaṁ appears inside the house. Through  the possibilities of the syllable hūṁ in the heart, etc., it turns into nectar. Due to the fact that it overturns again, it appears in the palm of its own hand. Imagine giving [water] to the face of Jambhala in front of you.
    oṁ jaluṁ svāhā
    Say so and do so repeating for one hundred and eight bowls of water.
    In conclusion:
    namo ratna trayāya namo maṇi bhadrāya mahā yakṣa senāpataye oṁ jambhala jalendraye svāhā
    When you say this seven times, bring your palm of water seven times. This is also the mantra of torma.
    Then clean the inside of the base of water and set it aside. If you procreate, send with vajra muḥ. Throw Torma on clean ground. Recite the mantra daily:
    oṁ jambhala jalendraye svāhā
    Say so and say selectively garlands of mantras such as "namo ratna trayāya ...". There is no need to doubt that you will definitely achieve [the result] within six months. So it is said.
    Then say:
    I ask you to increase longevity and spiritual merit in everyone, me and others! Make great fame and fortune! To carry out an increase in the retinue and territories! I ask you to quickly achieve all thoughts and all the desired goals!
    Fulfill this prayer, make offerings [merit], fulfill the prayers of good will.
This is how the great Pandita Shakya Shri personally proclaims the unification of all the practices of black Jambhala. Translated by a translator from Nub Jampe Pal.
    Lord of eight levels! God of gods! The protector that removes the poverty of all beings! The great black that has the shape of a small man! I prostrate to Uchchushma!
    This is how the hymn is realized.
    Translated by Lama Karma Paljor (O.E. Filippov).

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jala-baliṁ-vidhi-nāma

Water Offering Ritual

    I prostrate to the Three Jewels!
    Anyone who has faith will be diligent in this, for water torma is easy in the performance of deeds because of its great benefits and great qualities. To do this, pour water into a beautiful precious vessel. Fill with various things, such as powders, flowers, etc., with five kinds of jewels, such as gold, etc., with various kinds of food that cannot be expressed, medicines, cereals, essences, etc. If you combine everything, it will be most favorable.
    In general, in the study of the fulfillment of the deeds of the torma [there are] six signs, such as purification, etc.
    There is purification - mudra and mantra of perfect purity, dharmata. Increase is the mantra and mudra of the treasury of heavenly space. The transformation of faith is the mudra and mantra of Amritakundali. Initiation into practice is the mantra and mudra of the powerful Vipula. Formation of acquisition is the mantra and mudra of the meteor of primordial wisdom. The exercise of submission is a common mantra and mudra of the protector, the deity. Control is the mantra and mudra of the chakras.
    There, in the stream of thoughts, you first generate the remembrance of yourself as Mahamudra, the body of a deity and protector. When you do this, with the help of the four immeasurable ones, guide the mind towards supreme enlightenment. When you do so, ask for Refuge in the Three Jewels. Exercise mindfulness of the purpose of beings through great mercy. In offerings [merit], also make an offering for great, unsurpassed enlightenment. Also in the offering of contemplation - you make an equal offering to guests of respect, such as the Enlightened Ones, bodhisattvas, shravakas, pratyekabuddhas, etc., to guests of qualities such as Brahma, Indra, four protectors of the universe, ten protectors of directions, protectors and [protectors] with heart obligations, guests of mercy, such as living beings of the six domains, but especially to their own protector and deity, the lords of the area, gods and nagas that reside in all countries, guests of karmic creditors, such as obstacles and conditions that longevity consider, all gods and demons, that do good and harm.
    Here, first join the palms of your hands, making a void inside, and say this mantra:
    oṁ svabhāva vi śuddhaḥ sarva dharmāḥ svabhāva vi śuddho haṁ
    When you connect the palms of your hands with the void inside, interlace the tips of your fingers. When you do it like a jewel that has corners of ties, say the following mantra:
    namaḥ sarva tathāgate bhyo viśwa mukhe bhyaḥ sarva tha khaṁ udgate spharaṇa i maṁ gagana khaṁ svāhā
    When you join the palms of your hands, straighten your [fingers] outward and cross your thumbs, say the following mantra:
    oṁ amṛita kuṇḍali hana hana hūṁ phaṭ
    When the right hand is tied into a vajra fist, straighten your index finger and say the following mantra:
    namaḥ sarva tathāgata avalokite oṁ saṁbhara saṁbhara hūṁ
    When the right hand is at the heart in the form of a vajra fist, with the left, make up the vessel of the highest talent and recite the following mantra:
    oṁ jñāna avalokite samanta spharaṇa rasmi bhava samaya mahā maṇi duru duru hṛidaya jalani hūṁ
    When you connect the palms of your hands with the void inside, interlace your fingers inside and straighten your thumbs parallel. Say this mantra:
    nama samanta buddhā nāṁ grahe śvāra prabha jyoti mahā samaya svāhā
    Recite a mantra with one mudra seven times seven times.
    Also, first bless the torma as flawless and of great purity. Secondly, bless the filling of the spheres of space with five objects of the sense organs, which correspond to the special unthinkable substances of offerings and ideas of all living beings. Having carried out the increase in this way, in the third place, bless that the corresponding to the ocean of nectar and the richness of food, etc. - [appears as] the conditions of wealth, the restoration of the five poisons and the five original wisdoms. Fourthly - bless for the full realization of thoughts, appearing like rain of five objects of the senses, which correspond to the objects of the senses of living beings and offerings, which are manifested by numerous accumulations of clouds of offerings on the path of the eyes of the Noble ones, such as the immeasurable palace, etc. In particular, you also bless, so that the thoughts of all living beings and numerous types of hungry ghosts are fully fulfilled. Fifthly, you make offerings for the Noble ones, showing your own body equal to particles of earth. When you bring it up, you bless for the acquisition, which corresponds to individual ideas without conflicts and battles, without victory and defeat thanks to the blessing for the satisfaction and [benefit] of sentient beings. Sixthly, contemplate as directly appearing [in the unity] of sound and emptiness and following, due to heart obligations, various types of guests of veneration, guests of qualities, guests of mercy and guests of karmic creditors.
    The implementation [or achievement] of everything prescribed as not corresponding to the deeds that appear as the goal of living beings, is subject to the wise and the Teaching in ten directions.
    Then the offerings follow in the following lines:
    This king of the gift of flawless offerings, thanks to the blessings of perfect purity, dharmata, great and unlimited qualities of the Jewels, certain heart obligations of the heart [mantra] and mudra, the strength and possibilities of accumulation of causes, conditions and interdependence, the realization of rishis and vidyadharas, my wisdom, samadhi and prayers - good wishes - shines with rays of light of the five primordial wisdoms, possesses all the necessary wealth of the five senses, appears as a great treasure, a vast heavenly space. I offer it like a spreading and increasing cloud of offerings in your palace, teacher-guru, place of offerings!
    May all living beings be happy! May everyone also be free from harm! May the desires proclaimed by the Tathagata also become perfect! Also, let all the thoughts of all living beings be realized in accordance with the intention! Let no harm arise anywhere from eating one of the snakes! Let the indestructible arise in the form of food, drink, etc. among hungry ghosts! May through the blessing of the gift of land out of merit - the minds of all those who are filled with the suffering of hell and those who [manifest] various aspects of the unbearable be quickly pacified! May the virtuous thoughts of the gods who are on earth or in the sky, all the many nagas, yaksas, gandharvas and bhutas who are [in the world] become complete!
    Then follows the realization of the most extensive gift of the Teaching.
    All phenomena arise from a cause. The reason for this was proclaimed by the Tathagata. And the great ascetic proclaimed that this is being suppressed. Do not do anything destructive, Act with the perfection of virtue. Submit your own mind completely. This is the Teaching of the Enlightened One.
    In the same way, numerous other verses said personally, the most extensive talent is realized without dividing into spiritual and material. Likewise, through the aspects of spiritual and material gifting, two kinds of veils are cleared and two accumulations are completed. Understand this as [necessary] to achieve unsurpassed enlightenment.
    Compiled by Acharya Jayasena. Translated and verified the translator-proofreader, the monk Rinchen Zangpo.
    Translated by Lama Karma Paljor (O.E.Filippov).

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jambhala-sādhana

Jambhala practice

    I prostrate before the Blessed Noble Avalokiteshvara! I prostrate to Bodhisattva Jambhala!
    If those who desire jewelry wish to meditate, perform the rituals as explained earlier. When you do this, in another [place] a seed-syllable appears, the third of the third [row of syllables], yellow, crushed by bindu and decorated with a half moon. The protector that appears from there is Jambhala with one face and two arms. The right one holds the vījapūri. The left one holds a mongoose, which is pouring a rain of jewels. Possesses the diadem of the five Enlightened Ones. Both feet press on the great treasury, which has a lotus head and a conch head. A rain of jewels is pouring down, etc. Imagine it in the same direction as your own home.
    A garland of blue dips looks down, adorned with all the ornaments. Meditate on yourself as Jambhala.
    Then [compose] the mudra. When you make up the palms of your hands with an empty space [inside], make a mudra when the third knuckles of the middle fingers separate. With this wise person, touch the heart, between the eyebrows in the middle of the forehead, neck and crown. And recite at the same time:
    oṁ jaṁbhala jalendrāya svāhā
    With this one hundred and eight times offer a portion for the bestowal of water. When you have made offerings as well, recite. Then you will undoubtedly appear as the great lord of jewels.
    This is the end of the practice of the protector of Jambhala.
    Translated by Lama Karma Paljor (O.E.Filippov).

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