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2591 The practice of black noble Jambhala

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 - . 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 . 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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