This action might not be possible to undo. Are you sure you want to continue?
(Pancha Sita Jambala, Skt; Dzambala Karpo Jo.wo Lug, Tib.)
According to the tradition of Atisha1 (982 – 1054 C.E.) and passed down to the present through the pure and unbroken lineage of Kadam and Gelug masters of Tibetan Buddhism
in conjunction with
A SHORT SADHANA OF FOUR–ARMED CHENREZIG
Composed by the 2nd Dalai Lama, Gendun Gyatso (1475 – 1542 C.E.)
This sadhana practice is intended for those people who have received the appropriate initiation from a qualified teacher
Gaden for the West
Version 1.0 October 2004
The Practice of White Dzambala in conjunction with Four–Armed Chenrezig
Preliminary Instructions In front of an image of White Dzambala, arrange a mandala plate, with five heaps of rice on it, as well as outer offerings, and tormas.
CHENREZIG SADHANA PRACTICE:
With the aspiration to perform the practice of meditation and mantra recitation in accordance with the tradition of Chenrezig in his four-armed form, firstly take refuge, generate the altruistic mind of Bodhichitta, and reflect on the four immeasurable attitudes:
Taking Refuge and generating Bodhichitta I take refuge in the Buddhas, the Dharma, and the Supreme Sangha, Until I attain Enlightenment. By the merit I accumulate from practising generosity and the other perfections, May I attain Buddhahood in order to benefit all beings. The Four Immeasurable Attitudes May all beings have happiness and its causes May all beings be free from suffering and its causes May all beings never be separated from the joy transcending sorrow May all beings dwell in equal love for those both close and distant.
[3x] Now confirm the Emptiness of all phenomena in and beyond cyclic existence by means of the following mantra:
OM SVABHAVA SUDDHA SARVA DHARMA SVABHAVA SHODDHO HAM Everything becomes Emptiness Self-generation as Chenrezig
Within the sphere of Emptiness appears the letter PAM P. It transforms into a white lotus upon which is the letter AH A. AH A becomes a moon-disc. At its centre is my own mind in the form of a white letter HRIH h. HRIH h emits light-rays, which work for the benefit of living beings, transforming them to the state of Arya Bodhisattvas. The light-rays return into the letter HRIH h. The HRIH h transforms, and I arise from it as the venerable Chenrezig. I have a snow-white body, one face and four arms. My front pair of hands is clasped together at my heart. My second right hand holds a crystal jewel mala of one hundred and eight beads. My second left hand holds a lotus which blooms beside my left ear. I sit in full lotus posture. I am adorned with eight precious ornaments on my head, ears, throat, hands, and feet. I wear silk garments and have an entrancing, serene smile. A white OM Ò syllable marks the crown of my head, a red AH A my throat, and a blue HUM ^ my heart. Also a white HRIH h syllable sits at the centre of a moon-disc in my heart.
October 2004 Inviting and Absorbing the Wisdom Beings into Oneself
The HRIH h radiates lights, inviting the mighty Arya Chenrezig and his retinue of Buddhas and Bodhisattvas from their southerly abode.
JAH HUM BAM HO
They absorb into me and thus we become one.
Requesting and Receiving Empowerment
Again lights go forth from the HRIH h at my heart, inviting the Empowering Deities. I request them: Please grant me empowerment. Thus requested, they raise aloft vases of wisdom nectar. Saying
OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
They initiate me with their nectars. The nectar fills my body, purifying all my defilements. The excess nectar overflowing on the crown of my head transforms into Amitabha Buddha, who becomes my crown ornament.
Now make outer offerings to oneself as Chenrezig, which clears interferences, purifies, and invokes blessings:
Presenting Outer Offerings to Oneself as Self-generated Chenrezig OM ARYA LOKESHVARA SAPARIVARA ARGHAM PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA PADYAM PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA PUSHPE PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA DHUPE PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA ALOKE PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA GANDHE PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA NAIVIDYE PRATICHA HUM SVAHA OM ARYA LOKESHVARA SAPARIVARA SHABDA PRATICHA HUM SVAHA Praise to Oneself as Chenrezig White in colour, untarnished by faults, Amitabha Buddha embellishing the crown of your head, You look upon living beings with overwhelming compassion, To Chenrezig I humbly bow down.
water for drinking water for washing flowers incense light perfume food music
A Short Sadhana of White Dzambala Mantra recitation and meditation Visualising myself as Chenrezig, at my heart appears a circular white moon-disc, upon which is my own mind in the form of a white HRIH h syllable. At the edge of the moon-disc stand the six syllables of the mantra OM MANI PADME HUM.They are resplendently white like the rays of the rising sun.
Light comes forth from the mantra syllables, filling my whole body, purifying all my negativities and obscurations. The light-rays then leave through the pores of my body and purify the negativities and obscurations of all living beings. They are transformed into mighty Arya Chenrezigs. My threefold manner of perception involves seeing all external appearances as rainbow-deity forms of the mighty Arya Chenrezig; all sound is heard as the six-syllable mantra; and mind is imbued with essence of method conjoined with wisdom, which is the great compassion focused on all living beings and the wisdom understanding Emptiness, the wisdom which clearly perceives that all phenomena in and beyond cyclic existence lack even a particle of inherent existence and are but mere imputations. Thus visualising oneself as Chenrezig, melded within this threefold perception, one recites the MANI mantra. From the energy of the practice living beings of the six realms of samsara obtain the Enlightened form of Arya Chenrezig. Moreover, in the manner of a full sesame pod, the entire earth, air, and sky are filled with the form of Chenrezig. Their combined chanting of OM MANI PADME HUM releases the sound of the MANI mantra like a crescendo of thunder. Yet just OM, having the threefold aggregate of A-U-M, signifies the three indivisible adamantines of my body, speech, and mind. This mantra is called “the Jewel Holder”, for a single recitation with such understanding is meritorious. Thus OM starts the mantra. MANI means jewel. PADMA means lotus, whereas PADME denotes supplication. So with my heartfelt entreaty of Chenrezig, who is the “Jewel in the Lotus”, I recite the mantra while dwelling on contemplations such as the fusion of the mighty Arya Chenrezig’s qualities within me. Furthermore, the respective six syllables cut off the doorways to rebirth in the six realms of samsara. The six syllables are also the consummation of the six perfections. Thus the MANI mantra, having these and other excellent qualities, is held to be of endless advantage and significance. Moreover the mighty Arya Chenrezig is said to be in general the quintessence of all the Buddhas’ compassion, and in particular, the patron Buddha of Tibet. Therefore one should strive with enthusiasm in the recitation, cultivating Chenrezig as a most excellent meditational deity with these special characteristics.
OM MANI PADME HUM
Recite as often as possible, contemplating the meaning and visualizations according to the commentary.
HERE THE PRACTICE OF WHITE DZAMBALA COMMENCES:
Purification with Amrita mantra and Emptiness mantra OM VAJRA AMRITA KUNDALI HANA HANA HUM PEY OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
Everything becomes Empty.
Generating Arya Dzambala in Front of Oneself
From that state of Emptiness, a jeweled mansion appears. In the middle of the mansion, a white DZAM e syllable arises. The DZAM e transforms into white Arya Dzambala. He has one face, which is slightly wrathful, and three eyes. His orange-reddish curling hair blazes upwards. He is wearing the ornaments of a wrathful deity. He has two hands. He holds a trident in his right hand and a wooden club marked with a jewel in his left. He is wearing silk cloth and jewel ornaments. On a lotus and sun cushion, he rides a blue dragon. Behind him blaze wisdom flames. He becomes the essence of all the Buddhas and Dakas. Surrounding Dzambala are four Dakinis – In the east2 is blue Vajra Dakini. She holds a vajra in her right hand and a vessel filled with auspicious objects in her left. In the south3 is yellow Ratna Dakini. She holds a jewel in her right hand and an iron hook in her left. In the west4 is red Padma Dakini. She holds a lotus in her right hand and a victory banner marked with a jewel in her left. In the north5 is green Karma Dakini. She holds a double vajra in her right hand and a mongoose with a jewel coming from its mouth in her left. All four Dakinis are sitting in the half-vajra posture, wearing various ornaments.
Inviting Wisdom Beings who merge with the Front-generated Dzambala and his Entourage
Light radiates from my heart, invoking Dzambala and his entourage from the Potala Pure Land.
VAJRA SAMADZA DZA HUM BAM HO
The Wisdom Beings dissolve into the Commitment Beings, becoming non-dual oneness.
A Short Sadhana of White Dzambala Inviting Empowering Deities for Dzambala and his Entourage
Again light radiates from my heart, invoking the five Empowering Deities and their entourage.
The Tathagatas request the empowerment to be bestowed on Dzambala and his entourage.
OM BA BAHA WA ABHI SHE DZA HUM
The Empowering Deities confer the empowerment while they recite this mantra. Dzambala’s body fills with nectar. All negativities are purified and the surplus nectar overflowing from his crown transforms into the five Dhyani Buddhas. The bodies of the four Dakinis also fill with nectar, and the surplus nectar transforms into Dzambala adorning the crown of their heads.
Mantra Recitation Mantra of White Dzambala
OM PADMA KRODA ARYA DZAMBALA HRIDAYA HUM PEY Recite as often as possible, while doing the appropriate visualisations. See commentary below. COMMENTARY
Visualisations during Mantra Recitation
1. While reciting the mantra of Dzambala, oneself in ordinary form, visualize a white Dzambala, a red Dzambala and a blue Dzambala come down from Dzambala’s crown, throat and heart centres, and dissolve into one’s own crown, throat and heart centres. Think: Now I have received the attainments of Dzambala’s Enlightened body, speech and mind, as well as the supreme and common siddhis. 2. Also visualize that white light and nectar from Dzambala’s crown, red light and amrita from his throat, and blue light and amrita from his heart dissolve into one’s own crown, throat and heart, filling them with the three coloured lights and nectars. Think: Now I have overcome all obstacles to accumulating and acquiring the necessary material conditions for Dharma practice, removed the hindrances to acquiring wealth, and purified the karma of poverty.
October 2004 Reciting the Mantras of the Four Dakinis Blue Vajra Dakini OM VAJRA DAKINI PEE SHI NI
Visualise: The vajra and vessel of jewels come from the heart of Vajra Dakini and dissolve into me. Think: I have received the siddhi to gather the positive energy and powers, the prosperity of the deva realm, the naga realm and the human realm.
Yellow Ratna Dakini OM RATNA DAKINI PEE SHI NI
Visualise: The jewel and iron hook come from the heart of Ratna Dakini and dissolve into me. Think: I have received the power to gather the wealth and substances or treasure from all over the universe.
Red Padma Dakini OM PADMA DAKINI PEE SHI NI
Visualise: A lotus flower and victory banner come from the heart of Padma Dakini and dissolve into me. Think: I have received the power to positively influence kings, queens, ministers, leaders, wealthy people and nagas.
Green Karma Dakini OM KARMA DAKINI PEE SHI NI
Visualise: A double vajra and bag of jewels come from the heart of Karma Dakini and dissolve into me. Think: Now I have received the power to gather the wealth of humans, achieve the fastwalking siddhi, food, clothing etc. Visualise lights and nectars from the four Dakinis in their respective colours dissolves into me.
Note: While doing this practice it is very important to remember the purpose is to help develop Dharma and the cause of Dharma for the benefit of all living beings. One should think Whatever wealth or prosperity I gain, I will contribute towards the cause of Dharma and the benefit of society.
In order to gain the benefit from this practice one must have this motivation.
A Short Sadhana of White Dzambala Nectar Offering
Before ending the session place the Dzambala statue/image in the middle of a copper plate or bowl which contains precious objects, e.g. jewels, coins, etc. 6. Visualise oneself as Arya Chenrezig7, holding a vase8 in one’s right hand. Inside the vase is nectar, which is transformed from OM A AH A HUM ^. Visualise that the actual five deities – Dzambala and the four Dakinis now come inside the copper bowl/dissolve into the statue/image. Say Dzambala’s mantra 108 times while making water9 offering by pouring water into the bowl. Finally, take a drop of water on your tongue as a blessing and flick water in the four directions.
Torma Offering to Dzambala Consecrating the Torma OM VAJRA AMRITA KUNDALI HANA HANA HUM PEY OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
Everything becomes Empty. From the state of Emptiness appears a DRUM d syllable which transforms into a jeweled vessel. A syllable OMÒ appears in the vessel. The OM Ò then transforms into a great torma10, like an ocean.
OM AH HUM
Offering the Torma
OM PADMA KRODA ARYA DZAMBALA HRIDAYA BALIMTA KA KA KAHI KAHI
Presenting Outer Offerings OM PADMA KRODA ARYA DZAMBALA HRIDAYA ARGHAM AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA PADHYAM AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA PÜSHPE AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA DHUPE AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA ALOKE AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA GANDHE AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA NAIVIDHYE AH HUM OM PADMA KRODA ARYA DZAMBALA HRIDAYA SHABDA AH HUM
water for drinking water for washing flowers incense light perfume food music
Praise to Dzambala and his Entourage I prostrate to you, wrathful Padma Arya Dzambala, and to the four Dakini families. You are the emanation of Chenrezig, and bring the rain of nectar-blessings of the five Buddha families.
October 2004 Purification of errors in one’s practice by means of Vajrasattva’s mantra
Recite the Vajrasattva mantra once and request forbearance for mistakes or lack of having the correct materials for practice .
OM VAJRASATTVA SAMAYA, MANU PALAYA,VAJRASATTVA TVENO PATISHTA, DRIDHO ME BHAVA,SUTOKAYO ME BHAVA, SUPOKAYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCCHA ME, CHITTAM SHRI YAM KURU HUM, HA HA HA HA HO, BHAGAVAN SARVA TATHAGATA, VAJRA MA ME MUNCHA,VAJRA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT Requesting the Deities to remain
If you have a Dzambala image, request Dzambala and his entourage to remain with the image:
OM SUPRATISHTA VAJRAYE SVAHA
During a retreat request Dzambala to remain with the image and the mandala plate with the five heaps of rice. During daily recitation, if you don’t have an image and mandala plate, then say: VAJRA MU Imagine that the wisdom beings return to their actual abode and that the commitment beings dissolve into oneself.
Dedication By the praise and recitation of mantra, May I and my circle of friends be protected, and May our wishes be fulfilled with no more obstacles or interferences. May our life span, merit and prosperity increase. May we achieve the power to have positive influence over the three samsaric worlds. May the Buddha’s doctrine increase through teaching and practice.
NOW THE PRACTICE OF CHENREZIG RESUMES:
The entire visualized universe and its inhabitants, who are in the form of Arya Chenrezig, dissolve into me. I dissolve into the HRIH h at my heart. HRIH h dissolves into HA f. This vanishes like a rainbow vanishing in the sky.
Contemplate this with conviction
Once more, within the sphere of Emptiness, I instantly arise in the form of Arya Chenrezig, possessing the threefold attitude described, and at once engage in extensive deeds to benefit others.
Dedication of merit May I develop the peerless Bodhichitta mind which is latent within me, and May that which I have already generated go from strength to strength. May I enjoy success, both spiritual and otherwise. Never parted from my perfect Teacher in all of my lives, By comprehensively amassing the qualities of the paths and levels, May I attain speedily the state of Vajradhara
A Short Sadhana of White Dzambala Colophon to the Chenrezig sadhana:
This easily understood meditation upon the mighty Chenrezig was composed by Gyalwa Gendun Gyatso at the mighty insistence of several great Doctrine Holders. It was translated into English by Kevin Garret with Chomdzey Tashi Wangyal and Lozang Gyaltsen.
Colophon to the White Dzambala sadhana:
This sadhana was translated into English by the Venerable 13th Zasep Tulku Rinpoche, with additional commentary, in May, 1993, at Perth Australia. It was edited by L. and M. Sheehy.
Gaden for the West Colophon:
Under the kind supervision of the Venerable 13th Zasep Tulku Rinpoche, this Gaden for the West (GFTW) version of A Short Sadhana of White Dzambala in conjunction with the practice of Fourarmed Chenrezig has been lightly edited by Chuck Damov and formatted by Peter Lewis. Please forward editing suggestions / corrections to email@example.com , and formatting suggestions / corrections to firstname.lastname@example.org . Updated versions will be available on the web. We dedicate any and all merit of this effort to the study and pure practice of the precious Vajrayana teachings.
Dipamkara Shrijnana in front of Dzambala 3 to Dzambala’s right, our left 4 behind Dzambala 5 to Dzambala’s left, our right 6 If you don’t have a statue/image, then visualise Dzambala sitting in the bowl. 7 Avalokitesvara 8 Transforms from a Drum d syllable. 9 Nectar
1 2 10
With the nature of the nine desire objects