Library - Tengyur - Comments on tantras
ucchuṣma-jambhala-sādhana-nāma
Practice of Uchushma-Jambhala
Praise be to Uchushma-jambhala!
Saying “oṁ a” will realize the invocation.
From the syllable a that has become perfect in one's own heart, [appears] the disk of the moon. In the middle of it, from the perfect syllable hūṁ [appears] a vajr with nine peaks. In the middle of it, from the syllable ja, which is equal to Indra's comprehension, by means of the invocation mantra that was proclaimed earlier, the protector Jambhala enters into his own heart. Uchchushma, in the form of a child, with small openings of the ears. His body is black in color, with his hair surging upwards. He frowns, being in the form of a small man. Possesses the tiara of Ratnasambhava. With his left hand he holds a mongoose spewing jewel. With the right hand holds a blood-filled mouthpiece. Head turned southward, possesses a yellow color. Adorned with a variety of jewelry. With two feet, suppresses the back of the treasury of jewels. Imagine that from the essence that spews forth garlands of jewels, a cluster of garlands of rays of light is emitted.
From the syllable oṁ on Uchushma's right hand, a bracelet appears. From the syllable baṁ appear like a radiance the good vessel and the net. In the center of the hand [appears] the syllable jaṁ. On the index finger, the syllable bha. On the middle finger, the syllable la. On the ring finger, the syllable ja. On the little finger, the syllable len. On the thumb, the syllable dra. On the wrist, the syllable ya. Next is svāhā. This is the sequence of establishing the mantra. When you verbally bless with the mantra, bring a handful of water.
oṁ jaluṁ svāhā
This is the mantra of bestowing a handful of water.
oṁ indrani mukhaṁ bhra mari svāhā
Bring it separately from the hand to the countenance, from the countenance to the hand. Thus meditate on Jambhala for the sake of [realizing] the purpose of cutting off by virtue of mercy all the suffering of poverty in all living beings.
Thus concludes the practice of Uchushma-jambhala compiled by King Aryamati. Translated by the monk Darma Drag. Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
ārya-kṛiṣṇa-jambhala-sādhanaṁ
The practice of the noble black Jambhala
I prostrate before the noble Jambhala!
Believing in attainment on the basis of the noble Jambhala, sit in good humility in a place that corresponds to the mind. Conceive in the mind the thoughts, “I will attain the level of the Enlightened One and the bodhisattvas and establish all living beings in the happiness of liberation and heaven. For the sake of this, I will realize the offering of water to Jambhala.” When you do so, realize as appropriate to others, the protection of place, self and yoga.
From the white syllable a in one's own heart, rays of light radiate. When it becomes perfect, [turns] into the disk of the moon. On it [appears] the syllable hūṁ, which is black inside and yellow outside. Visualize emitting yellow rays of light.
When you do so, it becomes perfect. Meditate that out of it [arises] a vajra with nine peaks and the syllable hūṁ of the corresponding color. Within, in the middle of it, visualize the syllable hūṁ. From this syllable hūṁ rays of light radiate out in ten directions. By speaking oṁ aloud, one invites the inconceivable Uchushma, that realizes the purposes of living beings of all principal and intermediate directions. When invoked, he is in the space in front of you. With clarity and devotion, realize the prostrations. Realize the purification of the seven preliminary actions in offerings that are actually present and have arisen from the mind. Meditation on the four measureless ones is the gathering of spiritual merit and so forth.
Then also from the vajra, the syllable hūṁ and the moon rays of light are emitted. They come in contact with the vessel and the contents. They dissolve in the light and dissolve again at the place of [the appearance of] light. [By] presenting the Noble One before you or saying “oṁ a”-making inseparable with the vajr and the syllable hūṁ. Dissolving also one's own body in the light, one dissolves it in the vajra, etc. Visualize that all this is like a dream and illusion.
This is the accumulation of primordial wisdom, etc. When five of these rays of light from the vajra, the syllable hūṁ, the moon, Uchushma and hūṁ become perfect, [out of them appear] a multicolored lotus and the moon. Above them is Vaishravana with a golden-colored body and a head that looks to the right. The back rests as in a dream. Various jewels emanate from the mouth, Adorned with various jewels like tiara etc. His head is turned downwards.
In the middle of the seat, Where garlands of rays of light wave and radiate, There is a dark syllable ja, That is like a hidden power for the ears. When it becomes perfect, [from it appears] Uchushma, possessing the form of a child. Very black, with small ears. The brown hair shoots upward. The tel is small in size, with a large belly and bared fangs. Possesses red eyes. Frowns heavily. The eyes are round. With two hands, the right one on the right breast holds a blood-filled mouthpiece and feeds the mouth. The left holds over his left knee a mongoose spewing various jewels. With bent right leg, suppresses head on seat. With outstretched left leg presses the foot. Akshobhya adorns with a tiara. Naked, knot of hair on head braided with black nagov Ananta. Accordingly the ears, the necklace, the brahmin thread, the shoulders, arms, belt and legs according to the sequence, are adorned with eight great nagas such as red Takshaka, white Mahapadma, blue Karkotaka, colored Kulika, yellow Shankhapala, white Vasuki, white Padma.
In its heart on a seat made of Moon [is] a vajra with nine peaks. In his center on the seat of the moon is the syllable hūṁ. In the interbrow in the middle of the forehead is oṁ. On the tongue, jaṁ. On the right shoulder, bha. On the left shoulder, la. In the heart - ja. In the navel - len. On the right shin - dra. On the left side, ye. On the right ankle - svā. On the left side - hā. These syllables [appear] together with the seat of the moon. Black in color, they emit yellow light. From these syllables, the syllable hūṁ within the vajra center in the heart, the seat from the moon, light is emitted. Coming in contact with living beings, transforms everyone into Jambhala. Having done so, dissolves with the mind into the syllable hūṁ. Again light radiates from there and gathers all the jewels. On breathing in with the wind, the eight great nagas, Vaishravana, plunge into the mouth of the mongoose. Moving outward, they spew forth from the mouth and then a great accumulation of jewels appears. Meditate on the fact that everything is repeatedly tasted and spewed out.
Then from the syllable oṁ in one's own right hand and from the syllable baṁ in the center of the hand of the dakinī form, rays of light are emitted. Due to this, visualize that [the hand] becomes the hand of the beneficent vessel of being. Within the vessel that is visualized in this way [is] the syllable jaṁ. On the wrist is oṁ. On the index finger, bha. On the middle finger, la. In between is len. On the ring finger, ja. On the little finger, dra. In the middle of the wrist, ye. On the left, svā. On the right, hā. Each has a seat of the moon.
Then is placed, if there is a base, inside a brass tray, etc. If not, then when the foundation is conceived before you, which is like yourself, when you scoop up [with the palm of your hand] water, [say]:
oṁ indrani mukhaṁ bhramari svāhā
Bless with sevenfold repetition. Visualize a full bowl of water being poured into the mouth. Due to the appearance of the house and offerings - the yellow jaṁ appears inside the house. Due to the capacity of the syllable hūṁ in the heart, etc., turns into nectar. Due to being overturned again, arises in the palm of one's own hand. Visualize giving [water] to the countenance of Jambhala before 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 recite this seven times, bring the palm of your hand with water seven times. This is also the torma mantra.
Then cleanse the base of water from within and set it aside. If you are generating, send with vajra muḥ. Throw away the torma on the pure earth. Perform the recitation of the mantra daily:
oṁ jambhala jalendraye svāhā
Say so and say selectively garlands of mantras such as “namo ratna trayāya...”. There is no need for any doubt about definitely attaining [the result] for six months. Thus it is said.
Then say:
Please increase in everyone, me and others, longevity and spiritual merit! To make great fame and wealth! Realize an increase in retinue and territories! Please realize the rapid attainment of all thoughts and all desired goals!
Perform such a prayer, make offerings [of merit], and realize prayer-wishes.
Thus is proclaimed personally by the great Pandita Shakya Shri the unification of all the practices of the black Jambhala. Translated by the translator from Nub Jampe Pal.
Lord of the eight levels! God of the gods! Protector that removes the poverty of all beings! The great black one who possesses the form of a small man! I prostrate before Uchushma!
This is how the hymn is performed.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
ārya-jambhala-stotra
Hymn to the noble Jambhala who holds the sea
I prostrate before the noble Jambhala!
Glorious lord of the waters, Protector! [You possess] a body that appears with one face and two hands! With a body of blue color, you radiate rays of light! The enlightened Akshobhya sits on the top of your head! You are adorned with the ornaments of the eight great nagas! I prostrate and praise [you], the source of the desirable and the necessary!
In your right hand you hold a drop filled with blood! With your left hand you hold the mongoose of the treasury! I prostrate and praise him who exercises guidance [for the happiness] of those beings who are especially depressed by poverty!
[Adorned] with wrathful attributes and the hair [you have] on the top of your head surging upward! Full bodied, [you appear] like a youth, a child, a little man! You sit with outstretched and bent [legs] on the seat of the lord of wealth! I prostrate and praise the source of all that is desired and needed!
With clenched fangs, with sounds of hūṁ you subdue the unacceptable! Only by remembrance do you manifest the fulfillment of all thoughts! The Jewel of fulfillment of desires, that possesses all qualities! I prostrate and praise thee, O glorious lord of the waters!
May through the praise of Uchushma, which is done with devotion, all holy and boundless spiritual merit be attained! May through this, liberation from the bondage of the suffering of poverty and misery be manifested in all, me and all living beings without exception!
Thus concludes the hymn to the noble Jambhala who holds the sea, composed by Pandita Jnanavajra. Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
devī-vasudhārī-stotra
Hymn to Goddess Vasudhara
I prostrate before the goddess Vasudhara!
How marvelous! Above the stand that possesses the treasury of a precious vessel, [you manifest] in the power of original purity in a body that is like gold, on the disk of the Sun that is free from imperfections! Uncreated nature that is like the form of a child! Your ears, neck, arms and legs are adorned with garlands of jewels! I bow before the body of the Noble One, which is beautiful like the full moon!
Possessing love, you possess the way of realizing bounty! Possessing lotus feet, thou, O Mother, by the unceasing cries of the lion, remove all suffering of beings! I bow down before speech that is similar to thine, O glorious goddess!
Having brought the two accumulations to completion and proceeding successively through the ten levels, you fulfill the wishes and aspirations of living beings by the power of compassion! I bow down before the mind of the goddess that has grasped the absolute meaning, the nature of the Great Bliss, free from the extremes of embellishment!
With your right hand with [the wisdom of] giving offerings of pīja phala [pīja phala] you protect from the eight fears and subdue beings! You eliminate poverty and destroy false guides! With your left [hand] at the heart you hold precious ears! You fulfill the aspirations of the necessary and the desirable like a tree of fulfillment of desires! I bow down and prostrate before thee, which is like a jewel of wish fulfillment!
I constantly make offerings to thee and fully render hymns with a mind [filled with] devotion. When I do so, you instantly remove the suffering of poverty, even though the tears on your face are hidden by your clothes. When you eliminate [this suffering], you will follow to all the prayer-wishes [offered] because of compassion in the past!
Exhausting without manifestation of action the power of giving, you manifest the unsurpassed fate of perfection [of giving]. Even then, you do not bestow anything from a drop of compassion, only discarding the perverted life-activity that is about sustenance, which stems from poverty in this life!
From this time forward and in all lives, I will make offerings to the noble Vasudharini. I will practice the Teachings of the secret mantra and the Great Chariot! I will listen to the teachings of the teacher-guru who holds the vajra! May I realize the essence of the great Mahamudra, the indivisibility!
May [be manifested] the wealth of permanent possession of the Teaching when [I acquire] a horse, an elephant, jewels, clothes, a pond for ablution, stores of jewels, a cow of wish fulfillment and that which does not require effort to appear!
Thus concludes the hymn to Goddess Vasudharini composed by Pandita Jamari.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Comments on tantras
śrī-vasudhārā-devyā-maṇḍalasya-vidhiḥ
The mandala ritual of Goddess Vasudhara
Om! I prostrate before the blessed, glorious, noble Vasudhara!
First, one should cleanse the mouth, etc. Having purified, [one should] receive the ascesis of the Blessed Noble Vasudhara. Having washed his head and put on clean clothes, set up a flower, incense, oil lamps, fragrances, food, etc. Everyone should first take the flower.
oṁ namo bhagavate puṣpa ketu rājāya tathāgatāy ārhate samyaksaṁ buddhāya tadyathā oṁ puṣpe puṣpe mahā puṣpe su puṣpe puṣpa udbhave puṣpa saṁbhave puṣpā vakīrṇe svāhā
Say this three times to purify the flower.
oṁ vajra asane hūṁ
This is the mantra of blessing the seat. [Further]:
oṁ vajra vāsase hūṁ
Mantra of blessing the garment. [Further]:
oṁ āḥ hūṁ
Say so, this is the mantra of blessing the body, speech, and mind.
Then:
oṁ maṇi dhari vajriṇi mahā pratisāre sarva bighnān utsāraya utsāraya hūṁ phaṭ svāhā
Saying thus, place the flower on your head and manifest protection.
Then:
oṁ vajra bhūmi hūṁ
In this way, completely capture the ground. With this put the flower without damage on the ground.
Then:
oṁ bighnān taka sarva bighnān utsāraya
oṁ bighnān taka sarva bighnān utsāraya hūṁ svāhā
Speaking in this way, remove obstacles.
oṁ vajra rekhe su rekhe sarva tathāgata adhitiṣṭhantu svāhā
Saying thus, bless rekhā.
Due to the preliminary actions in this sequence, make a mandala for the guru-guru. Having done so, then make a quadrangular mandala of Vasudhara.
Then set a flower in the middle [and say]:
oṁ śrī vasudhāre svāhā
oṁ śrī lakṣmī bhūta la vāsinī se svāhā
Then:
oṁ maṇi bhadrāya svāhā
That is for the east.
oṁ pūrṇṇa bhadrāya svāhā
That is for the south.
oṁ dhanadāya svāhā
This is for the west.
oṁ vaiśravaṇāya svāhā
This is for the north.
oṁ pici kuṇḍaline svāhā
To direct the fire.
oṁ keli māline svāhā
For free from the truth.
oṁ mukhendrāya svāhā
For the direction of the wind.
oṁ carendrāya svāhā
For he who possesses might.
Again also within [put the flower and speak]:
oṁ i lā devyai svāhā
For the east.
oṁ maṇi padme svāhā
For the south.
oṁ vajra dhara sāgara nirghoṣāya svāhā
For the west.
oṁ vajra dharme hūṁ svāhā
For the north.
oṁ tabha devyai svāhā
For the intermediate direction of fire.
oṁ gupta devyai svāhā
For free from truthfulness.
oṁ sarasvatī devyai svāhā
For the wind.
oṁ candra kānta devyai svāhā
For one who has power.
oṁ phuḥ śaṁkha pāla nāga rājāya svāhā
Behind ilāma.
oṁ jambhala jalendrāya svāhā
To the right of him.
Then the offerings of the five offerings:
oṁ vasudhe svāhā
Flowers.
oṁ vasudhāriṇi svāhā
Incense.
oṁ vasu mati śriye svāhā
Fragrant water.
oṁ vasu dhāriṇi svāhā
Light.
oṁ vasudhāra dhāriṇyai svāhā
For food.
Then proclaim the hymn:
oṁ! I prostrate before the Blessed, noble Vasudhara! Everyone, by mere remembrance, will realize the pacification of people's misery of poverty, which has been associated with them for a very long time! The “Stream of Wealth” that is like a tree of wish fulfillment! With devotion I bow my head to you for the benefit of beings!
oṁ! I prostrate before Jambhala! O Sun, the lion with four faces, that burns shatamakkha [śata makha]! O Blessed One, before whom all those who create the radiance of the day prostrate at both feet! Because of love and compassion for me who possesses suffering, realize fully entering into the vision of that [suffering]! If you are satisfied with the water from the palms of your hands, then possessing love you will forget joy towards others. By the numerous rituals of countless offerings, it is difficult to attain the likeness of thee! And even if abiding before [me], I cannot say that I see! Since all who possess any countenance of their own that possesses the fragrance of tears, all who are happy and have fallen into lowly fiefdoms, are zealous [in praising thee,] then look with love on those who gaze in the wake! [For thou] possessest the jewel of perfectly revealed mercy!
Blessed one! Though thou abide [before me], yet through these difficult to cast off sufferings, thieves and robbers, suffering is manifested.
How marvelous! Thou art known as “raining down the rain of various jewels” for the sake of [manifesting] medicines for living beings that guard against stupidity! Bring down upon me the unity of your qualities! [Let] the mother appear as the only seed and gift. Because of your destroying decadence, my decadence appears as fire [that is extinguished] by water! You seize the burden of the three worlds. From thee, such as the compassionate wish-fulfilling cow, everyone [appears] a good vessel that possesses the mind and people, [appears] a drink for the feet that fulfills thoughts, and a wish-fulfilling jewel. But if all of them also form the happiness of living beings, then do not forget, O Blessed One, to do so for me in virtue of love! Thou art everywhere marked as Jambhala, the lord of the waters! Though they represent this [lord] that realizes grasping, he is like a lotus from a lotus spring! And his perfection becomes revealed!
Likewise, [standing] before thee, O Blessed One, emitting sorrowful groans, I am filled with merit! The fruit of this is perfect generosity! May beings become like thee, O Blessed One!
In like manner hymns are sung by the king of hymns for the lord of the waters that holds the sea.
Then completely fill a vessel of gold, etc., with milk. Realize the offering of this as drinking water together with vijapurka [vīja pūrka].
oṁ ukke ukke bhukke bhukke cukke cukke vārṣaṇi pra varṣaṇi niḥpādani svāhā
This is the mantra for drinking water. Make offerings in the form of the five ordinary offerings. Having offered everything in this way, [put] a white durva flower in a vessel of water. And to the heart mantra add svāhā. Tying it to the ending, throw it away.
Then carry out offerings to the noble Jambhala with boiled rice. At the conclusion, add the syllables of svāhā.
These are:
oṁ śrī saumye svāhā
oṁ śrī divya rūpe svāhā
oṁ śrī dīpta rūpe svāhā
oṁ śrī vahu rūpe svāhā
oṁ śrī jñāna rūpe svāhā
oṁ śrī prājñā pāramite svāhā
oṁ śrī vajra satvi hṛidaye svāhā
oṁ śrī bhadre svāhā
oṁ śrī subhadre svāhā
oṁ śrī bhadra mātare svāhā
oṁ śrī maṅgale svāhā
oṁ śrī ā maṅgale svāhā
oṁ śrī acale acale svāhā
oṁ śrī cale cale svāhā
oṁ śrī acale svāhā
oṁ śrī ucchāṭani svāhā
oṁ śrī udbhe dani svāhā
oṁ śrī satya vati svāhā
oṁ śrī śasya vati svāhā
oṁ śrī dhana vati svāhā
oṁ śrī dhānya vati svāhā
oṁ śrī prabhā vati svāhā
oṁ śrī amale svāhā
oṁ śrī vimale svāhā
oṁ śrī nirmale svāhā
oṁ śrī mala nāśani svāhā
oṁ śrī surūpa vimale svāhā
oṁ śrī ana naste svāhā
oṁ śrī vina naste svāhā
oṁ śrī vimala naste svāhā
oṁ śrī su keśi svāhā
oṁ śrī vi śuddhe nakhi svāhā
oṁ śrī vi śuddhe śrīle svāhā
oṁ śrī oṁ kure svāhā
oṁ śrī maṁ kure svāhā
oṁ śrī pra bhaṁ kure svāhā
oṁ śrī amoghaṅ kure svāhā
oṁ śrī jaḥ hūṁ baṁ hoḥ svāhā
oṁ śrī ā karṣaṇi svāhā
oṁ śrī yā devi svāhā
oṁ śrī ri rime svāhā
oṁ śrī ru rume svāhā
oṁ śrī dhu dhume svāhā
oṁ śrī tara tara svāhā
oṁ śrī ta tara ta tara svāhā
oṁ śrī tāraya tu māṁ sarva satvāṁ śca bhagavati vasudhāriṇi mahā māye rakṣa paraṇa gupitaṁ kari svāhā
oṁ śrī vajra dhara sāgra nirghoṣasya ca tathāgatasya ca satya manu smara svāhā
oṁ śrī duddha satya manu smara svāhā
oṁ śrī dharma satya manu smara svāhā
oṁ śrī saṁgha satya manu smara svāhā
oṁ śrī gurviṇī sukhe na pra sūtā mahā tejāḥ hrīḥ svāhā
oṁ śrī mahā śāntaṁ mati svāhā
oṁ śrī mahā pauṣ+ṭi mati svāhā
oṁ śrī sarva jana vaśaṁ kari svāhā
oṁ śrī sarva duṣṭāni kṛintani svāhā
oṁ śrī sarva duṣṭa śatru vinā śani svāhā
hūṁ phaṭ oṁ āḥ svāhā
oṁ śrī ā gaccha ā gaccha samaya manu smara svāhā
oṁ śrī āvaraṇa manu smara svāhā
oṁ śrī ādhāra manu smara svāhā
oṁ śrī bhūti manu smara svāhā
oṁ śrī jaya manu smara svāhā
oṁ śrī vijaya manu smara svāhā
oṁ śrī sarva satva samaya manu smara svāhā
oṁ śrī va sundhare svāhā
oṁ śrī lakṣmī bhūta lani vāsinīye svāhā
oṁ śrī va sundhrari svāhā
oṁ vasu dhāriṇi svāhā
oṁ śrī vasudhāriṇiye svāhā
oṁ śrī śrīkara dhani kari dhānya kari svāhā
ā gaccha ā gaccha śrī svāhā
oṁ śrī ukke tukke bhukke bhukke varṣaṇi pra varṣaṇi svāhā
oṁ śrī vasudhe svāhā
oṁ śrī vasudhā dīptaye svāhā
oṁ śrī samaye saumye samayaṁ kari mahā samaye svāhā
oṁ śrī thasu dhāra e hye hi bhagavati samaye samaya manu smara siddhiṁ kuru svāhā
oṁ śrī sarva lokapālāya namaḥ svāhā
oṁ śrī sarva mātarī bhyo namaḥ svāhā
oṁ śrī sarva śrī gāṁ rī bhyo namaḥ svāhā
oṁ śrī sarva bhūtini bhyo namaḥ svāhā
oṁ śrī sarva yakṣanī bhyo namaḥ svāhā
oṁ śrī guhya saka ṭike sarva duṣṭān ākarṣaya ākarṣaya hūṁ svāhā
oṁ śrīḥ hūṁ caṁ saḥ svāhā
oṁ śrī jambhala jalendrāya svāhā
oṁ śrī avalokiteśvarāya svāhā
oṁ śrī maṇi padme hūṁ svāhā
oṁ śrī vajra dharāya hūṁ svāhā
oṁ śrī maṇibhadrāya svāhā
oṁ śrī pūrṇṇa bhadrāya svāhā
oṁ śrī dhanadāya svāhā
oṁ śrī vaiśravaṇāya svāhā
oṁ śrī cipi kuṇḍalini svāhā
oṁ śrī keli māline svāhā
oṁ śrī mukhendrāya svāhā
oṁ śrī carendrāya svāhā
oṁ śrī phuḥ śaṁkhapāla nāga rājāya svāhā
oṁ i lā devyai svāhā
oṁ maṇi padme svāhā
oṁ vajradhara sāgara nirghoṣāya svāhā
oṁ vajra dharme hū svāhā
oṁ tabha devyai svāhā
oṁ śri kunta devyai svāhā
oṁ śrī ra svātī devyai svāhā
oṁ śrī candra kāntā devyai svāhā
oṁ śrī śaṁkhani dhānāya svāhā
oṁ śrī padmane dhānāya svāhā
oṁ śrī oṣṭau mahā yakṣiṇī bh+o namaḥ svāhā
For the purpose of offering everything, hūṁ svāhā
oṁ! Blessed, glorious Vasudhara! I prostrate before the mighty body of primordial wisdom! Walking in the heavenly space, slender, beautiful and pleasing to the mind! Thou bindest the jewels and gold of the treasury of qualities of the incomparable birthplace! You are like the rain of jewels from the ocean that increases the jewels of numerous beings! Beautiful in the boundless splendor of supreme purity! You definitely proclaim the melody of the song of victory and good fortune! Holder of the form of the form of good color, the gold of the river! Mother that holds the precious earrings, necklace and belt! Holder of jewelry of good gold! Goddess that completely removes the suffering of the prison of existence! I prostrate before both your feet!
Then recite the hundred syllables, proclaim the hymn of the hundred and eight names.
Then recite the prayer of benediction:
May, through this spiritual merit, all living beings continually cast off the disease of poverty! May having cast it off, quickly here attain the original wisdom of the Blessed Lord Muni!
namo ratna trayāya bhagavati vasudhāre garbha jīva saṁ rakṣaṇi phala haste divya rūpe vasudhe varade śivaṁ kari śāntiṁ kari puṣṭiṁ kari bala vardhani bhaya nāśani sarva duṣṭān bhañja bhañja stambha stambha amita udbhave ma ma kuru kuru siddhi vasudhāre svāhā
This is how the mandala ritual of the glorious goddess Vasudhāra is completed.
This enumeration of teachings is the holy place of the qualities of all beings, including the gods. In accordance with the teachings from the countenance of the great holy elder, the glorious fourth holder of the red cap, it was translated by the translators of Jalu, the monk Dharmapala-bhadra.
Translated by Lama Karma Paljor (O.E. Filippov).