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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).