Through them being pleased, then the sponsor accumulates great merits, which will automatically fulfill their wishes and purify their negative karma, which is the ultimate cause for their particular problem.

Through making pujas one accumulates merit. Accumulation of merit is an indispensable factor in clearing the locality or person of obstacles and renders peacefulness. It helps to free a locality from disease and increase the lifespan, happiness and wealth of its inhabitants.

It also has a positive influence on the spread of the Dharma and increases conducive conditions for a meditator’s development towards the paths to liberation and enlightenment.

Looking into Karma Through Divination

By looking into someone’s future, the diviner or medium can assess the particular situation or cause and recommend how to respond or deal with it. Remedial action, in the form of pujas, evokes positive forces and can result in a change in the person’s fortune.

Pujas will not change a person’s karma, and those requesting and performing a divination should be aware of this. However, pujas can be employed to manipulate the karma in an individual’s continuum. They can induce latent positive potential to take precedence over that which is perceived as the cause of an impending misfortune.

Each individual’s karma may be divided into 2 types: non-specific and particular. Non-specific does not mean that it will not come to fruition, but simply that the time and mode of its fruition are not definite. Every action, whether pleasant or painful, does not necessarily give rise to a specific result. Beings have, as it were, a pool of potential for pleasure and pain, which may bear fruit whenever they encounter the proper conditions.

For example, if we have the karma to have a car accident and we do certain pujas and rituals well, we can avert it by purifying some of the negative karmas so that we may have an accident but not die; maybe we get some scratches or a few injured bones. The karma is there but it can be lightened or lessened.

Similarly, a large snow mountain which melts into a torrential river, if it is allowed to burst down and continue to the bottom of the village, the village will be wiped out completely and destroyed. We cannot make the river return to the mountains or dry the water up, but we can make many tributaries and waterways in many directions to break up the force of the water as it descends to the village, thereby bypassing the village and saving it.

We do not burn the water up, nor make the water return to the mountain, nor destroy the water, nor dry up the water, but we manipulate the water. The village is like us; the water is like our karma.

If our karma is dealt with in sufficient time before it ripens, like the river, we can lessen the effects of the karma or the torrential river to be. We can manipulate karma; play with karma. It can eventually be purified – similar to that of the river; when we have enough room, we dig more and more waterways, the water will become less and less and eventually when it reaches the village, it will evaporate.

Likewise, if someone’s relative is ill, or his business is deteriorating, one may request a qualified practitioner’s divination to discover what puja or ritual would be most helpful in setting conditions right. The success of the puja depends on the strength of one’s own karma.

In performing a puja, deities and the power of truth in the Buddha’s speech are invoked to bring to fruition latent positive predispositions present in a person’s continuum, in order to overcome the negative predispositions that are giving rise to disease, etc. However, if the karma or predisposition to be ill is stronger than the latent positive potential in the sick person’s continuum, the effects of the disease will not be overcome and the puja will remain unsuccessful, but still plant powerful imprints and collect merit for its avoidance in the future.

Also the pujas should be done with the highest motivation on the part of the sponsor. Even if there is no effect immediately, the results will eventually come – any action in relation to the Three Jewels is never wasted.

How is Puja Performed?

Pujas are performed in order to avert obstacles of patrons. Ritualists invoke peaceful or wrathful deities or invoke on the power of truth and make offerings to them. Next, they summon all obstructive forces and through the peaceful means of offering them a ritual cake and the wrathful means of reciting mantras they dismiss them.

If these forces continue to remain, they are driven away by reciting wrathful mantras, scattering sesame seeds, burning special incense and with the contemplation on the truth of emptiness motivated by compassion. They visualise all the wrathful deities chasing the destructive forces far away.

The efficacy of a puja involves the patron making offerings of food and money to the monks and adepts performing it. The merit acquired from this gift is used to trigger the forces of latent positive potential in oneself or others. Thus, one is not transferring merit and stepping outside the laws of cause and effect, but merely using merit to awaken the forces of one’s own or other’s good karma.

Sincerely,
Tsem Rinpoche
Spiritual Advisor
Kechara House & KWPC Retreat Centre

Daily recitation of the Buddhas mantra helps to focus our minds and to make or maintain a connection with the Buddhas.

Amitayus

OM AMARANI ZEWONG DEYEE SOHA

Avalokiteshvara / Chenrezig / Kuan Yin

OM MANI PEME HUNG

Black Manjushri

OM AH RA BA TSA NA DHI HUNG

Dukkar / Sitatapatra

OM SITA TA PA TREY HUM PHET

Dzambala

OM DZAMBALA DZALENDRAYE SOHA

Green Tara

OM TARE TUTTARE TURE SOHA

Guru Rinpoche

OM AH HUNG BENZA GURU PEMA SIDDHI HUNG

Hayagriva

HRI PEMA DATRI HAYAGRIVA HULU HULU HUNG PHET

Heart Sutra

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA

Kalarupa

OM KALARUPA HUNG PHET

4-faced Mahakala

OM MAHAKALA KALA BIKALA RATRITA DOMBINI CANDALI RAKSHISI SINGHALI DEVI BHYO HUNG PHET

6-armed Mahakala

OM BENZA NARA TRIM TRIM HUNG HUNG PHET PHET SOHA

Manjushri

OM AH RA BA TSA NA DHI

Maitreya

OM MAITREYA MAM SOHA

Marici

OM MARITSE MAM SOHA

Medicine Buddha

TAYATHA OM BEKANZE BEKANZE MAHA BEKANZE BEKANZE RANDZA SAMUGATHE SOHA

Norgyuma / Basudarini

OM BASUDARINI NAKETRA SOHA

Palden Lhamo

JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG

Saraswati

OM SARASIDDHI HRING HRING

Sengdongma

AH KHA SAMA RANZA SHANDA RASA MARAYA PHET

Setrap

OM MAHA YAKCHA TSA SOHA

Shakyamuni

TAYATHA OM MUNI MUNI MAHA MUNI SHAKYAMUNI YE SOHA

Sosodrangma

OM MANI DARI BENZINI MAHA PARTI SARI HUNG HUNG PHET PHET SOHA

Je Tsongkhapa Migtsema (5-line Prayer)

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKHAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB

Je Tsongkhapa Migtsema (4-line Prayer)

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKHAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB

Je Tsongkhapa Migtsema (9-line Prayer)

NGO-DRUB KUN-JUNG THUB-WANG DORJE-CHANG
MIG-MEY TZE-WAY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL-YANG
DU-PUNG MA-LU JOM-DZEY SANG-WEY-DAG
GANG-CHENG KE-PEY TSUG-GYEN LO-SANG-DRAG
KYAB-SUM KUN-DU LA-MA SANG-GYA-LA
GO-SUM GU-PAI GO-NA SOL-WA-DEB
RANG-ZHAN MIN-CHING DROL-WAR JIN-GYI-LOB
CHOG-DANG THUN-MONG NGO-DRUB TSAL-DU-SOL

Je Tsongkhapa Heart Mantra

OM AH GURU BENZA DHARA SUMATI KIRTI SIDDHI HUNG HUNG

Je Tsongkhapa Long Life Migtsema

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
DU-MEY CHI-WA JOONGSEY ZEPAKMAY
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKHAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB

Je Tsongkhapa Long Life Mantra

OM AH GURU SUMATI KIRTI APARAMEDA AYU JANA SIDDHI HUNG HUNG

Trakpo Sumtril

OM BENZAPANI HAYAGRIVA GARUDA HUM PHET

Usnivijaya / Namgyalma

OM DROOM SOHA

Vaisravana / Namtose

OM VAISHRAVANA YE SOHA

Vajrapani

OM BENZAPANI HUNG

Vajrasattva

OM BENZASATTO HUNG

Vajrasattva 100-syllable mantra

OM BENZASATTO SAMAYA MANU PALAYA / BENZASATTO TENO PATITA / DIDRO MAY BHAWA / SUTO KAYO MAY BHAWA / SUPO KAYO MAY BHAWA / ANU RAKTO MAY BHAWA / SARWA SIDDHI ME PAR YATSA / SARWA KARMA SUT TSA ME / TISHTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAWAN SARWA TATAGATA / BENZA MA MAY MUN TSA / BENZA BHAWA MAHA SAMAYA SATTO / AH HUM PHET

White Tara

OM TARE TUTTARE TURE MAMA AYUH PUNYA JANA PUTRIM KURUYE SOHA

JANG-JUB SEM-CHOK RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Bodhi-mind,
Where it is not born arise and grow
May that born have no decline
But increase forever more.

TONG-NI TONG-WA RINPOCHE
MA-KYE PA-NAM KYE-GYUR CHIK
KYE-PA NYAM-PA ME-PA YANG
GONG-NA GONG-DU PEL-WAR SHUG

May the precious Emptiness
Where it is not born arise and grow
May that born have no decline
But increase forever more.

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PAR JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHUG

May this merit accumulated by myself and others beneficially serve all sentient beings and the Buddhadharma and especially may the essential teachings of the unerring Master Tsongkhapa, become clear and enduring.

 
Prayer by Je Tsongkhapa
KYE-WA KUN-TU YANG-DAK LA-MA DANG
DRAL-ME CHO-KYI PAL-LA LONG-CHO CHING
SA-DANG LAM-GYI YON-TEN RAP-DZOK NA
DORJE CHANG-GI GO-PANG NYUR-TO SHUG

In all my rebirths may I not be parted from perfect Gurus,
Let me enjoy the abundance of the Dharma!
Perfecting the quality stages and paths
May I quickly attain the rank of Vajradhara Buddha.

 
Dedication of virtue
GE-WA DI-YI NYUR-DU DAK
LA-MA SANG-GYE DRUP-GYUR NA
DRO-WA CHIK-KYANG MA-LU PA
DE-YI SA-LA GO-PAR SHUG

By this virtue, may I quickly
Realize Guru-Buddhahood,
And transfer each sentient being
Into that Enlightened state.

CHO KHI GYAL PO TSONG KHA PA
CHO TSUL NAM PAR PHEL WA LA
GEK KI TSHAN MA ZHI WA DANG
THUN KYIN MA LU TSHANG WAR SHOK

May all conducive conditions arise
and all obstacles be pacified,
in order to increase infinitely,
the doctrine of the spiritual king, Tsongkhapa.

DA DANG SHEN GI DU SUM DANG
DRIL WA TSOK NYI LA TEN NAY
GYA WA LO ZANG DRAG PA YI
TAN PAR YUN RING VAR GYUR CHIG

By the merits of the 3 times of myself and others,
May the doctrine of Lama Tsongkhapa blaze forever.

 
Auspicious Dedication
NYIMO DELEK TSEN TELEK
NYIME GUNG YANG DELEK SHIN
NYITSEN TAKTU DELEK PEL
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM GYI NGOR DRUL TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or midday,
may the Three Jewels grant us their blessing,
may they help us to achieve all realisations
and sprinkle the paths of our lives with various signs of auspiciousness.

 
Dedication for the Guru’s long life
JETSUN LAMA KU TSE RABTEN CHING
NAMKAR TRINLEY CHOG CHUR GYE PA DANG
LOBSANG TENPE DRON ME SA SUM GYI
DRO WE MUNSEL TAKTUR NE GYUR CHIG

May the holy teachers have long lives.
May the enlightened activities be fully displayed in the ten directions,
and may the brightness of the teachings of Lama Tsongkhapa
continuously dissipate the veil of darkness covering the beings of the three realms.

 
Dedication for the long life of H.H. the 14th Dalai Lama
GANG RI RAWE KORWAI SHING KHAM DIR
PEN DANG DEWA MALU GYUNG WAI NE
CHENREZIG WANG TENZIN GYATSO YI
SHA PEI SITHAI BARDU DEN GYUR CHIG

In this holy Land surrounded by snow mountains,
You are the source of all benefit and happiness
May your lotus feet, O powerful Chenrezig, Tenzin Gyatso
Remain in this world until the end of existence.
 

You, whose dragon-thunder-like proclamation of Dharma
arouses us from the stupor of our delusions and frees us from the iron chains of our karma;
Who wields the sword of wisdom hewing down suffering wherever its sprouts appear,
clearing away the darkness of ignorance;
You, whose princely body is adorned with the one hundred and twelve marks of a Buddha,
Who has completed the stages achieving the highest perfection of a Bodhisattva,
Who has been pure from the beginning,

I bow down to you, O Manjushri;
With the brilliance of your wisdom, O compassionate one,
Illuminate the darkness enclosing my mind,
Enlighten my intelligence and wisdom,
So that I may gain insight into the Buddha’s words and the texts that explain them.

Mantra: OM AH RA BA TSA NA DHI

At its center is a moon disc, upon which is seated the Healing Buddha in the aspect of the supreme transformation. His body is clear and in the nature of dark blue light, and he holds an arura plant in his right hand and a begging bowl in his left hand.

In front of the Healing Buddha is the white medicinal goddess, Actualized Wisdom; to his right is the yellow medicinal goddess, Simultaneous Wealth; behind him is the red forest goddess, Peacock’s Throat; to his left is the green tree goddess, Radiant One.

Each goddess is in the nature of blissful radiant light and has one face and two arms. An arura plant is in each of the goddess’s right hands, with a vase adorned with various ornaments in the left hand. The four goddesses sit cross-legged, not in the full vajra position but in the aspect of offering respect to the Healing Buddha.

Then make this request.

O DESTROYER, COMPLETE IN ALL QUALITIES AND GONE BEYOND
AND YOU FOUR MEDICINAL GODDESSES,
PLEASE PACIFY IMMEDIATELY THE ILLNESSES WHICH AFFLICT ME NOW
AND HELP ME TO AVOID ALL FUTURE SICKNESSES.

Light rays of the appropriate colour emanate from each of the five deities at your heart. Your heart and body are full of blissful light, which perfectly purifies all diseases, spirit harms, and negative actions and their imprints.

Beams of five coloured light radiate from all the pores in your body, while nectar flows down from the Healing Buddha’s begging bowl and the vases held by the four goddesses, completely filling your heart and body.

Generate the strong recognition that you have vanquished disease forever and will never be sick again. While concentrating single-pointedly on this visualization, recite the short or long Healing Buddha mantra seven, twenty-one, one hundred and eight, or more times.

Short Mantra of Medicine Buddha

TAYATHA OM BEKANZE BEKANZE MAHA BEKANZE BEKANZE RANDZA SAMUGATHE SOHA

Long Mantra of Medicine Buddha

OM NAMO BHAGAWATE BEKANZEY GURU BENDURYA PRABHA RANDZAYA TAYATHA ARHATE SAMYAKSAM BUDDHAYA TAYATHA OM BEKANZEY BEKANZEY MAHA BEKANZEY RANDZA SAMUGATHE SOHA

If you are sick, after you have finished reciting the mantra, put some saliva in your left palm, rub it on the tip of your right ring finger, place the tip of this finger at the entrance of your right and left nostrils, where the so-called All-Doing King Nerve can be found, and apply the saliva to the afflicted parts of your body. Then recite as many mantras of the Sanskrit vowels and consonants as possible, along with the mantra of the Heart of Dependent Arising.

Sanskrit Vowels

OM A AA I II U UU RI RII LI LII E AI O AU AM AH SOHA

Sanskrit Consonants

OM KA KHA GA GHA NGA / TSA TSHA DZA DZHA NYA / TA THA DA DHA NA / TA THA DA DHA NA / PA PHA BA BHA MA / YA RA LA VA / SA SHA SA HA KSHA SOHA

The Heart of Dependent Arising

OM YE DHARMA HETU-PRABHAVA HETUN TESHAN TATHAGATO HYA VADAT / TESHAN CA YO NIRODHA / EVAM-VADI / MAHA SRAMANAH-YE-SOHA

Source: Guru Rinpoche
Translation: Lama Zopa Rinpoche

By applying the Four Opponent Powers, this practice can help to purify our negative actions and alleviate guilt, remorse and feelings of unworthiness that keep us from going forward in our lives.

1. Power of Reliance: Taking Refuge and Generating Bodhicitta

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.  By the positive potential I create by practising generosity and the other far-reaching attitudes, may I attain Buddhahood in order to benefit all sentient beings.

2. Power of Regret

The negative karma I have accumulated from beginningless time is as extensive as the ocean. Although I know that each negative action leads to countless eons of suffering, it seems that I am constantly striving to create nothing but negative actions.

Even though I try to avoid non-virtue and practise positive acts, day and night without respite, negative and ethical downfalls come to me like rainfall. I lack the ability to purify these faults so that no trace of them remains.

With these negative imprints still in my mind, I could suddenly die and find myself falling to an unfortunate rebirth. What can I do?

Please Vajrasattva, with your great compassion, guide me from such misery!

3. Power of Remedy: Mantra Recitation

Hundred Syllable Purification Mantra of Vajrasattva

OM BENZASATTO SAMAYA MANU PALAYA / BENZASATTO TENO PATITA  / DIDRO MAY BHAWA / SUTO KAYO MAY BHAWA / SUPO KAYO MAY BHAWA / ANU RAKTO MAY BHAWA / SARWA SIDDHI ME PAR YATSA / SARWA KARMA SUT TSA ME / TISHTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAWAN SARWA TATAGATA / BENZA MA MAY MUN TSA / BENZA BHAWA MAHA SAMAYA SATTO / AH HUM PHET (At least 21x daily)

Short Mantra of Vajrasattva

OM BENZA SATTO HUM

4. Power of Restraint: Promise not to commit negativities again

Before Guru Vajrasattva, I vow never again to commit these negative actions at least for a day, an hour or a few seconds from which I find it difficult to abstain.

Dissolving Vajrasattva into yourselves

Visualise Vajrasattva melts into light and dissolves into you and your three gateways become inseparably one with Vajrasattva’s holy body, speech and mind.

Dedication

By this merit may I attain the enlightened state of Vajrasattva, that I may be able to liberate all sentient beings from suffering.

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity and the other far-reaching attitudes,
may I attain Buddhahood in order to benefit all sentient beings.

The Four Immeasureables

May all sentient beings have happiness and its causes,
May all sentient beings be free of suffering and its causes,
May all sentient beings never be separated from sorrowless bliss,
May all sentient beings abide in equanimity, free of bias, attachment and anger.

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HUM
(dissolving into emptiness)

Out of Emptiness from the syllable HUM comes a protection wheel, at the centre of which from the syllable PAM comes a lotus, from AH comes a moon disc, in the centre of which is one’s own consciousness in the form of a yellow syllable DZA, which emanates rays of light, making offerings to all Arya beings. The light that comes from the DZA pacifies the sufferings of the poverty of all living beings, causing rays of treasures to fall.

Light collects back into the syllable DZA, and one takes the form of Arya Dzambala with golden colour, one face and two arms, with the right hand in the gesture of supreme giving, holding the bijapura fruit and the left holding a mongoose from whose mouth a great treasure of jewels is constantly being emitted.

Arya Dzambala is peaceful and elegant, slightly corpulent and appearing very gentle, in a completely happy and pleasant state of mind. With his eyes wide open and his black hair tied in a top knot, he is adorned with a jewelled head ornament. The right foot is slightly outstretched in the royal posture, and both feet are placed on treasures such as the eye of conch shell and head of the lotus. Wearing multi-coloured silken clothing and jewelled ornaments, he is adorned with garlands of blue utpala flowers. His body is luminous and radiant. From one’s heart centre (as Arya Dzambala) emanate rays of light, inviting wisdom beings in the form of Arya Dzambala along with his entourage.

BENZA SAMADZA
(inviting the wisdom beings)

DZA HUM BAM HO
(The wisdom beings are absorbed)

At the forehead is the syllable OM, at the throat an AH and at the heart a HUM. Again from the heart centre emanate rays of light, inviting the five initiating deities and entourage.

“Please bestow blessings and confer the initiation.”
(thus requesting)

OM BENZA BHAVA ABHISINTSA HUM
(saying this the initiation is conferred)

The body is filled, purifying all stains. An excess of water comes out from the crown of the head, transforming into Ratnasambhava.

The Way to Bless the Sensory Offerings

(offerings should be blessed according to the lower tantras)

OM BENZA AMRITA KUNDALI HANA HANA HUM PHET

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HUM

Everything is Emptiness.

Out of emptiness in front of oneself appears the syllable OM which transforms into eight spacious jewelled vessels. In each of those vessels appears the syllable OM, which transforms into godly substances: water for the mouth, water for the feet, flowers, incense, and so forth, clear, unobstructed, and as extensive as space.

OM ARGHAM AH HUM (water)
OM PADYAM AH HUM (water)
OM PUPEY AH HUM (flower)
OM DHUPE AH HUM (incense)
OM ALOKE AH HUM (light)
OM GANDHE AH HUM (perfume)
OM NAWIDYE AH HUM (food)
OM SHABDA AH HUM (music)

8 Sensory Offerings

OM ARYA DZAMBALA SAPARIWARA ARGHAM PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA PADYAM PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA PUPEY PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA DHUPE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA ALOKE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA GANDHE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA NAWIDYE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA SHABDA PRATITSA SOHA

Praises

O Lord of Wealth, Holder of the Treasure of Jewels
And Lord of the numerous wealth-holding yakshas,
Great Lord and Protector of the North, Bestower of Supreme Attainments,
I prostrate to You.  (3x)

Mantra Recitation

(With visualisation, do the recitation any number of times)

OM DZAMBALA DZALENDRAYE SOHA

Dedication

By the virtues collected through this practice
May I quickly attain the state of Arya Dzambala
And lead all beings, without exception,
To the state of Enlightenment.

(If one wishes to make the offering of water to Arya Dzambala, one may do so in this way:)

Visualisation

In the centre of a copper vessel, out of Emptiness appears Arya Dzambala in golden colour, one face and two arms, with the right hand in the gesture of supreme giving, holding the bijapura fruit and the left holding a mongoose which is constantly emitting from its mouth a great treasure of jewels.

Arya Dzambala is peaceful and elegant, slightly corpulent and appearing very gentle and in a completely happy and pleasant state of mind. With his eyes wide open and his black hair tied in a top knot, he is adorned with a jewelled head ornament.

The right foot is slightly outstretched in the royal posture, and both feet are placed on treasures such as the eye of conch shell and head of the lotus. Wearing multi-coloured silken clothing and jewelled ornaments, he is adorned with garlands of blue utpala flowers.  His body is luminous and radiant.

At the palm of the right hand on a moon disc the syllables OM HUM TRAM HRI AH emanate rays of light, inviting the blessings of all Buddhas in the form of nectar, which enter into the five syllables.

OM AH HUM (3x)
(reciting thus, blessing the water)

Now recite the essence mantra “OM DZAMBALA DZALENDRAYE SOHA” 108 times and either pour the water 108 times or pour the water from the vase in a continuous stream, thus visualising that one is offering this water to Arya Dzambala. Finally, the torma which has been prepared for Dzambala should be blessed and also put into the water and offered.

The Way to Bless the Torma

OM BENZA AMRITA KUNDALI HANA HANA HUM PHET
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM

Out of Emptiness from the syllable YAM comes a wind manda la, on top of which from RAM comes a fire mandala. From the syllable AH comes a skullcup, white on the outside and red inside, huge and spacious, containing the five meats and five nectars, which are purified, transformed and multiplied by the recitation of the three syllables OM AH HUM. The substances become an undefiled ocean of wisdom nectar.

Torma Offering

OM ARYA DZAMBALA SAPARIWARA IDAM BALIMTA KHA KHA KHAHI KHAHI

(Then make Offerings and Praises:)

8 Sensory Offerings

OM ARYA DZAMBALA SAPARIWARA ARGHAM PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA PADYAM PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA PUPEY PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA DHUPE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA ALOKE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA GANDHE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA NAWIDYE PRATITSA SOHA
OM ARYA DZAMBALA SAPARIWARA SHABDA PRATITSA SOHA

Praises

O Lord of Wealth, Holder of the Treasure of Jewels,
And Lord of the numerous wealth-holding yakshas,
Great Lord and Protector of the North, Bestower of Supreme Attainments, I prostrate to You.

I and all living beings, who are under the sufferings of the five actions motivated by stinginess,
in all rebirths we take refuge in You.
With your treasure of jewels and the stream of nectar
please pacify the sufferings of poverty of all beings. (3x)

(Then visualise that Arya Dzambala is extremely delighted and gives you presents of wish-fulfilling gems and attainments of nectar.  Also, take some of the torma water and share it with others.)

Thus I have heard. At one time the Blessed One was dwelling in Rajagriha on Massed Vultures Mountain together with a great assembly of monks and Bodhisattvas. At that time, the Blessed One was absorbed in the concentration of the countless aspects of phenomena, called Profound Illumination.

At that time also the Superior Avalokiteshvara, the Bodhisattva, the Great Being, was looking perfectly at the practice of the profound perfection of wisdom, looking perfectly at the emptiness of inherent existence also of the five aggregates.

Then, through the power of Buddha, the Venerable Shariputra said to the Superior Avalokiteshvara, the Bodhisattva, the Great Being, “How should a son of the lineage train who wishes to engage in the practice of the profound Perfection of Wisdom?”

Thus he spoke, and the Superior Avalokiteshvara, Great Being, replied to Venerable Shariputra as follows: “Shariputra, whatever son or daughter of the lineage wishes to engage in the practice of the profound Perfection of Wisdom should look perfectly like this: subsequently looking perfectly and correctly at the emptiness of inherent existence also of the five aggregates.”

“Form is empty; emptiness is form. Emptiness is not other than form; form also is not other than emptiness. Likewise, feeling, discrimination, compositional factors and consciousness are empty.”

“Shariputra, like this all phenomena are merely empty, having no characteristics. They are not produced and do not cease. They have no defilement and no separation from defilement. They have no decrease and no increase.”

“Therefore, Shariputra, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness. There is no eye, no ear, no nose, no tongue, no body, no mind; no form, no sound, no smell, no taste, no tactile object, no phenomenon. There is no eye element and so forth up to no mind element and also up to no element of mental consciousness. There is no ignorance and no exhaustion of ignorance, and so forth up to no ageing and death and no exhaustion of ageing and death. Likewise, there is no suffering, origin, cessation or path; no exalted wisdom, no attainment and also no non-attainment.”

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the equal-to-the-unequalled mantra, the mantra that thoroughly pacifies all suffering, since it is not false, should be known as the truth. The mantra of the Perfection of Wisdom is proclaimed:”

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA

“Shariputra, a Bodhisattva, a Great Being, should train in the profound perfection of wisdom like this.”

Then the Blessed One arose from that concentration and said to the Superior Avalokiteshvara, the Bodhisattva, the Great Being, that he had spoken well: “Good, good, O son of the lineage. It is like that. Since it is like that, just as you have revealed, in that way the profound perfection of wisdom should be practiced, and the Tathagatas will also rejoice.”

When the Blessed One had said this, the Venerable Shariputra, the Superior Avalokiteshvara, the Bodhisattva, the Great Being, and that entire assembly of disciples as well as the worldly beings – gods, humans, demi-gods and spirits – were delighted and highly praised what had been spoken by the Blessed One.

Reciting the Mantra

TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA

(3x, 7x, 21x or more)

Requests to Overcome Hindrances

Great Mother, Prajnaparamita, and all the Buddhas and Bodhisattvas of the ten directions, through the power of your blessings may these true words of mine be achieved. Just as before, when by contemplating the profound meaning of the Perfection of Wisdom and reciting its words, Indra overcame all the harm of maras, non-humans and so forth, in the same way, by my contemplating the profound meaning of the perfection of wisdom and reciting its words:

May all the harm of maras, non-humans and so forth be overcome. (clap)
May they become non-existent. (clap)
May they be pacified. (clap)
 

Glorious Goddess, of autumn-moon-like colour,
With beautiful, peaceful, three-faced, eight-armed form,
Granting supreme life with Gnosis beyond measure!
Victorious lady (Vijaya), homage and praise to you!

Long Mantra

Recite this mantra three (3) times

OM NAMO BHAGAVATE SARVA TRAILOKYA PRATIVISHISHTAYA BUDDHAYA TE NAMA TA YA THA OM BHRUM BHRUM BHRUM SHODHAYA SHODHAYA VISHODHAYA VISHODHAYA ASAMA SAMANTA AVABHA SPHARANA GATI GAGANA SVABHAVA VISHUDDHE ABHISHINTSANTU MAM SARVA TATHAGATA SUGATA VARA VACANA AMRITA ABHISHEKERA MAHAMUDRA MANTRA PADAIH AHARA AHARA MAMA AYUS SANDHARANI SHODHAYA SHODHAYA VISHODHAYA VISHODHAYA GAGANA SVABHAVA VISHUDDHE USNISHA VIJAYA PARISHUDDHE SAHASRA RASMI SANYTSODITE SARVA TATHAGATA AVALOKINI SAT PARAMITA PARIPURANI SARVA TATHAGATA MATE DASHA BHUMI PRATISHTHITE SARVA TATHAGATA HRIDAYA ADHISHTHANA ADHISHTHITE MUDRE MUDRE MAHA MUDRE VAJRA KAYA SAMHATANA PARISHUDDHE SARVA KARMA AVARANA VISHUDDHE PRATINI VARTAYA MAMA AYUR VISHUDDHE SARVA TATHAGATA SAMAYA ADHISHTHANA ADHISHTHITE OM MUNI MUNI MAHA MUNI VIMUNI VIMUNI MAHA VIMUNI MATI MATI MAHA MATI MAMATI SUMATI TATHAGATA BHUTAKOTI PARISHUDDHE VISPHUTA BUDDHI SHUDDHE HE HE JAYA JAYA VIJAYA VIJAYA SMARA SMARA SPHARA SPHARA SPHARAYA SPHARAYA SARVA BUDDHA ADHISHTHANA ADHISHTHITE SHUDDHE SHUDDHE BUDDHE BUDDHE VAJRE VAJRE MAHA VAJRE SUVAJRE VAJRA GARBHE JAYA GARBHE VIJAYA GARBHE VAJRA DZOLA GARBHE VAJRODBHAVE VAJRA SAMBHAVE VAJRE VAJRINI VAJRAM BHAVATU MAMA SHARIRAM SARVA SATTVANANYTSA KAYA PARISHUDDHIR BHAVATU ME SADA SARVA GATI PARISHUDDHISHTSA SARVA TATHAGATASHTSA MAM SAMASVASAYANTU BUDDHYA BUDDHYA SIDDHYA SIDDHYA BODHAYA BODHAYA VIBODHAYA VIBODHAYA MOTSAYA MOTSAYA VIMOTSAYA VIMOTSAYA SHODHAYA SHODAYA VISHODHAYA VISHODHAYA SAMANTENA MOTSAYA MOTSAYA SAMANTA RASMI PARISHUDDHE SARVA TATHAGATA HRIDAYA ADHISHTAHANA ADHISHTHITE MUDRE MUDRE MAHA MUDRE MAHAMUDRA MANTRA PADAIH SOHA

Medium Mantra

It is best to recite this mantra twenty one (21) times or more

OM DROOM SOHA OM AMRITA AYUR DADEY SOHA

Short Mantra

Recite this mantra 21 times or more

OM DROOM SOHA

Whatever method of dedication
that the Buddhas of the three times have taught
I dedicate likewise all the roots of the wholesome merit
I have accumulated for obtaining a proper conduct.

Thus, by the power of the creation of this multitude of merits and virtues,
collected by myself and others,
May we take rebirth in the blissful lotus and
May we see the beautiful faces of the Lord and His entourage.

May we be fortunate to enjoy the Dharma of the Supreme Vehicle.
At the time of receiving the signs for an untimely death,
By seeing clearly the body of Lord Amitayus.

And by destroying the strength of the god of death,
May I attain the state of the deathless Knowledge Holder.
May I and others be transformed into the state of Lord Amitayus.

Whatever is Your body, may my body be like Yours.
Your entourage, your lifespan, your Buddha field, and your supreme signs and
characteristics, whatever there are,
May I be transformed into the same.

Mantra: OM AMI DEWA HRI