The Incantation for Protecting and Increasing Wealth and Resources
[Imbued with Golden Light, the Dhāraṇī of All Yakṣas]
(nor phyugs bsrung zhing spel ba’i gzungs [gser ‘od can gnod sbyin tham cad kyi gzungs])
Translated by Erick Tsiknopoulos and the Sugatagarbha Translation Group
In the Indian Language [Sanskrit]: Ārya Kuvera Ratna Bhabhe Sarvatā Nāma [Dhāraṇī]
In the Tibetan Language: P’akpa Nor Ch’uk S’ung zhing Pëlwa Zheyjaway Zung
(‘phags pa nor phyugs bsrung zhing spel ba zhes bya ba’i gzungs)
[In the English Language: The Dhāraṇī for Protecting and Increasing Wealth and Resources
(The Incantation for Guarding and Expanding Affluence and Riches)]
I BOW DOWN TO THE LORD OF WEALTH, KUVERA!
[The Buddha said:]
NOR-DAK CH’EN-PO LHA YI LHA
Great lord of wealth, god of gods:
NOR NAM T’AM-CHAY S’UNG SHING PËL
Protect and increase all wealth.
NOR LA NÖ-JEY GEK NAM KÜN
Disintegrate all harmful obstructions to wealth
KAY-CHIK NYIY LA T’ËL-WAR LOK
In this very moment!
NOR NAY T’AM-CHAY RAP-TU S’UNG
Fully guard against all ailment to wealth.
CH’OM KÜN GYII NI T’ROK-PAR KA
Make it difficult for robbers and thieves to steal.
LO DANG HÖN DANG TS’IK GOR TS’A
Affliction by lung disease, diarrhea and joint inflammation,
DRUM DANG SHIK DANG GYU-NAY DANG
Pox, lice and intestinal disease,
TS’ER BAM T’RIY KYUR ÖK BÜ DANG
Anxiety, gout, bitter bile and coughing throat,
NGO DANG DRAY DANG LAY-NAY ZER
Scabies, cancer and brain disease,
SHA-ZA P’AR CHANG CHEN-ZEN TS’É
Injury by carnivorous spirits, jackals, wolves and wild animals,
DÉ-DAK MA-RUNG LOK-PAR TA
And those with inappropriate wrong views:
NOR-CH’UK NAM LA S’UNG DU SÖL
Please protect wealth and riches from these!
OṂ NAMO RATNA TRAYĀYA/ KUVERA ARCE SARVA BUDDHA DHARMA KOŚA BHITA RATNA PĀRIṢAKARA DHIṢATAYE SVĀHĀ
OṂ NAMO RATNA TRAYĀYA/ KUBERA ARTSE SARBA BUDDHA DHARMA KOUSHA BITA RATNA PĀRISHAKARA DHISHATAYE SŌHĀ]
NOR CH’UK PËL ZHING KYAP TU SÖL
Please increase and protect wealth and resources.
KÜN-NAY MI-T’ÜN CH’OK DÜ TA
Keep watch over the directions and times which are thoroughly unfavorable.
DRA DANG CH’OM KÜN JIK LA SOK
Enemies, robbers, thieves, fears and the like:
DÉ-DAK KÜN LA MI-JIK JIN
Grant fearlessness toward them all.
NOR-ZANG NOR PËL S’I-PA’Y GYËL
Manibhadra, the expander of wealth, king of conditioned existence,
GYËL-WAY CH’OK TÉ NOR NAM S’UNG
Is supreme among kings, for wealth does he guard!
NAMO RATNA TRAYĀYA/ KUVERA RATNA/ NAMA MAKIMAM RAKṢA S’UNG SHIK SVĀHĀ/ OṂ DEVA JAMBHALĀYA SVĀHĀ/ OṂ KHAGAR JAMBHALĀYA SVĀHĀ/ OṂ SURYA JAMBHALĀYA SVĀHĀ/ OṂ CANDRA JAMBHALĀYA SVĀHĀ/ OṂ RAHABHE JAMBHALĀYA SVĀHĀ/ OṂ TISTI JAMBHALĀYA SVĀHĀ/ OṂ YĀMA JAMBHALĀYA SVĀHĀ/ OṂ AKṢA JAMBHALĀYA SVĀHĀ/ OṂ NĀGA JAMBHALĀYA SVĀHĀ/ OṂ YAKṢA JAMBHALĀYA SVĀHĀ/ OṂ RAKṢA JAMBHALĀYA SVĀHĀ/ OṂ YODBHE JAMBHALĀYA SVĀHĀ/ OṂ AKAN JAMBHALĀYA SVĀHĀ/ OṂ VARUṆA JAMBHALĀYA SVĀHĀ/ OṂ KIṢITI JAMBHALĀYA SVĀHĀ/ OṂ UYUṢA JAMBHALĀYA SVĀHĀ/ SARVA SITI MAHĀ VASU PUṢTIM KURUYE SVĀHĀ/ NAMO RATNA TRAYĀYA/ MAHĀ YAKṢA JAMBHALĀ JALENDRA YEBHESU RATNA SVATI PUṢTIM KURUYE SVĀHĀ/ TADYATHĀ/ NAMO STUTE/ MAHĀ YAKṢA JAMBHALĀ GAṆAPATE/ KATA KATA/ KITI KITI/ KUTU KUTU/ MATA MATA/ DARA DARA/ DAHA DAHA/ GRIHNA GRIHNA/ BHADHA BHADA/ JAMBHA JAMBHA/ SMAYA MANUSMARA NAMO STUTE/ RUTRA SACINI SVĀHĀ/ OṂ BHAUNI DUKṢA BHACITA HARANA/ BHASAMA GADCCATHA MAHĀ BHAYA MATA BHALA HA HA STIDHAKṢI GOYA SRAKOD PALAYĀ/ TADYATHĀ/ OṂ KURU KURU/ MURU MURU/ CURU CURU/ NAMO NAMAYE SVĀHĀ/ SAMTI BHASU PUṢTIM KURUYE SVĀHĀ
[Tibetan pronunciation: NAMO RATNA TRAYĀYA/ KUBERA RATNA/ NAMA MAKIMAM RAKSHA S’UNG SHIK SŌHĀ/ OṂ DEBA DZAMBHALĀYA SŌHĀ/ OṂ KHAGAR DZAMBHALĀYA SŌHĀ/ OṂ SURYA DZAMBHALĀYA SHĀ/ OṂ TSANDRA DZAMBHALĀYA SŌHĀ/ OṂ RAHABHE DZAMBHALĀYA SŌHĀ/ OṂ TISTI DZAMBHALĀYA SŌHĀ/ OṂ YĀMA DZAMBHALĀYA SŌHĀ/ OṂ AKSHA DZAMBHALĀYA SŌHĀ/ OṂ NĀGA DZAMBHALĀYA SŌHĀ/ OṂ YAKSHA DZAMBHALĀYA SŌHĀ/ OṂ RAKSHA DZAMBHALĀYA SŌHĀ/ OṂ YODBHE DZAMBHALĀYA SŌHĀ/ OṂ AKAN DZAMBHALĀYA SŌHĀ/ OṂ BARUṆA DZAMBHALĀYA SŌHĀ/ OṂ KISHITI DZAMBHALĀYA SŌHĀ/ OṂ UYUSHA DZAMBHALĀYA SŌHĀ/ SARBA SITI MAHĀ BASU PUSHTIM KURUYE SŌHĀ/ NAMO RATNA TRAYĀYA/ MAHĀ YAKSHA DZAMBHALĀ DZALENDRA YEBHESU RATNA SWATI PUSHTIM KURUYE SŌHĀ/ TADYATHĀ/ NAMO STUTE/ MAHĀ YAKSHA DZAMBHALĀ GAṆAPATE/ KATA KATA/ KITI KITI/ KUTU KUTU/ MATA MATA/ DARA DARA/ DAHA DAHA/ GRIHNA GRIHNA/ BHADHA BHADA/ DZAMBHA DZAMBHA/ SMAYA MANUSMARA NAMO STUTE/ RUTRA SATSINI SŌHĀ/ OṂ BHAUNI DUKSHA BHATSITA HARANA/ BHASAMA GADTS’ATHA MAHĀ BHAYA MATA BHALA HA HA STIDHAKSHI GOYA S’AKOD PALAYĀ/ TADYATHĀ/ OṂ KURU KURU/ MURU MURU/ TSURU TSURU/ NAMO NAMAYE SŌHĀ/ SAMTI BHASU PUSHTIM KURUYE SŌHĀ]
“With respect to the words and meanings of this Dhāraṇī-Mantra: If any son or daughter of good lineage copies it, keeps it, reads it, recites it, memorizes it, and with sandalwood powder makes a four-sided Maṇḍala, cleaning it and delineating its boundaries well, and then with incense, flowers, victory banners, rows of butter lamps, music, gold, silver, jewels, pearls, diamonds, sapphires, conches, crystals, corals, bronzes, and implements of veneration in measureless amounts, makes offerings and praises, practicing them accordingly and presenting them clearly, to the Buddhas, Bodhisattvas and numerous hundreds of thousands of millions of Yakṣas such as the Noble Jambhala, and then recites it for at least one, two or three nights, then all the residences, storerooms, and dwellings of that child of good lineage shall be filled and flourish with gold, silver, grain, horses, sheep, cattle, elephants, oxen and all provisions. Sickness, harm, contagious diseases, untimely death, earthquakes, punishment by kings, falling meteorites, the coming of opposing military groups, periods of famine and all injury shall become nonexistent.”
“For that, the child of good lineage must do things at the proper time. They must venerate, praise, and practice this Imbued with Golden Light, the Dhāraṇī of All Yakṣas; they must retain it, must memorize it, must read it, must intone it, and for others also must extensively, genuinely and comprehensively teach it.”
“As for the qualities and benefits of doing so, they are beyond the reaches of thought, and incomparable.”
The Bhagavān granted teaching thus, and then the ruler of gods, Indra, having heard this Imbued with Golden Light, the Dhāraṇī of All Yakṣas, with intense joy and great mental delight which were immeasurable, limitless and unfathomable, gave rise to happiness in mind, and thereupon circumambulated the Bhagavān many hundreds of thousands of times, bowed his head at the feet of the Bhagavān, joined his palms, and then spoke these verses:
Bearing a body of utter purity, supremely excellent form,
Deep wisdom like an ocean or giant mountain of gold,
Fame which brightens and illuminates the world,
Imbued with golden hue, Deity of humans and gods:
To the Supreme Protector himself, you, I bow down and praise!
Again the Ruler of Gods spoke to the Bhagavān with these words: “For those who thus engage in praise, ritual service, practice and rejoicing, what will be the substance of their good qualities and benefits? I request the Bhagavān to teach.”
The Bhagavān gave teaching to the Ruler of Gods: “Whosoever writes out and copies this Dhāraṇī of All Yakṣas in refined gold in a book and keeps it, reads it, endeavors to internalize it, and venerates it in clean dwellings and storehouses, that one shall be guarded, protected and concealed by one thousand Buddhas.”
“If it is resounded in the ear-canals of birds and wild animals, they shall become manifestly complete Buddhas within the unsurpassable, authentically perfect Awakening. They shall never be born in the world of animals, nor in that of the Death Lord. If they are born as humans, they shall be born into a ruling family, their bodies shall be excellent, their voices shall be pleasant, their intelligence shall be great, they shall have the fortune to engage in the Dharma, and they shall have inexhaustible resources.”
“The place where this supremely rare Sūtra is read is also one worthy of prostration. It shall transform into a Stūpa.”
“If it is read, or made to be read, and chanted, in the body of the one who does so, there shall never emerge lesions, ulcers, poxes, skin disease, sores, dehydration, poisons, poisons made from precious substances, compounded poisons, curses or untimely death. Wherever they go, whether on roads or isolated wildernesses, harm from wild animals, tigers, bears, snow bears, apes, bees and wasps, horseflies, scorpions, snakes and so forth shall also never befall them. They shall have wealth, grain, gold, silver, fine satin, and treasures of precious things. They shall have wealth, grain, long life, merit and glory of the family line.”
The Bhagavān granted teaching thus with those words, and the ruler of gods, Indra, all the assemblies of Wealth Gods, and the world, with its gods, humans, demigods and celestials, rejoiced, and deeply praised what had been spoken by the Bhagavān.
THIS WAS THE YAKSHA DHĀRANĪ FOR INCREASING WEALTH FROM THE GOLDEN LIGHT.
CHAPTER NINETEEN OF THE GARLAND OF GEMS TANTRA [NOR BU PHRENG BA’I RGYUD LE’U BCU DGU BA’O].
OṂ NANG NANG/ STIS STIS PHUR/ STIS PHUR NAN/ LHANG LHANG/ TRI TRI SHAG/SHAR SHAR/ DUNG DUNG/ BAD SOD/ NAD SOD
[Tibetan pronunciation (most of the words here are Tibetan so this is the more accurate pronunciation):
OṂ NANG NANG/ STIY STIY PHUR/ STIY PHUR NAN/ LHANG LHANG/ TRI TRI SHAK/SHAR SHAR/ DUNG DUNG/ BAY SÖ/ NAY SÖ]
This is the Mantra for Sheep Epidemics.
KUVERA’S INCANTATION FOR INCREASING WEALTH IS COMPLETE.
Translated from the Tibetan by Erick Tsiknopoulos, from early November 2014 to early January 2015, McLeod Ganj, Dharamsala, Himachal Pradesh, in the Noble Land of India.
Special thanks goes to Ned Branchi for his help with the Sanskrit, and to David Rawson for his help with review.
Translators’ Dedication: By the positive karmic force of doing this translation, may poverty be eliminated in this world, and may wealth and resources increase for all.
This translation is also available for viewing at the Sugatagarbha Translations website, http://www.buddha-nature.com
Some of the words in the main dhāraṇī are Tibetan, namely S’UNG SHIK (srung shig), which means ‘Protect!” in the imperative form. This could possibly point to the text being ‘apocryphal’ in the sense of being a Tibetan ‘invention’, but that seems unlikely. It is more likely that it was either a later small addition to the Tibetan translation or perhaps most likely simply a translation of a certain Sanskrit turn of phrase which seemed ‘colloquial’ enough to warrant a translation into Tibetan rather than keeping the Sanskrit for that part.
The ending title here is interesting, as it seems to possibly be indicating that this text may have some connection to the Sūtra of Golden Light (Sublime Golden Light the Sovereign King of Sūtras, ser ‘od dam pa mdo sde’i dbang po’i rgyal po, suvarṇaprabhāsottamasūtrendrarāja), and seems to possibly be saying that it is from or included in the Sūtra of Golden Light with the Tibetan phrase gser ‘od las (‘from the Golden Light‘). However, this does not seem to be the case in reality, at least in any of the known versions of the Sūtra of Golden Light in Sanskrit, Chinese or Tibetan (there are three in Tibetan: the 21, 29 and 31 chapter versions).
In fact, this text is not unique in displaying some connection to the Sūtra of Golden Light or even claiming to be part of it, and I have thus far found at least three other texts from the Tibetan Buddhist canon (the Kangyur) which make similar claims of association, which show similarity of theme to thetext is not unique in displaying some connection to the Sūtra of Golden Light or even claiming to be part of it, and I have thus far found at least three other texts from the Tibetan Buddhist canon (the Kangyur) which make similar claims of association and which display similar themes to the Sūtra of Golden Light Ito varying degrees. In some senses, these texts could perhaps be considered ‘apocryphal’ texts from the Sūtra of Golden Light ‘genre’, ‘milieu’ or even ‘spiritual culture’. It is possible that they may have been included in previous editions of the Sūtra itself and then later taken out, it is possible that they were associated with the Sūtra due to some similarities in content (mistakenly or not), and it is possible that they are simply texts which do not only claim but actually do have some connection to the Sūtra of Golden Light.
Whatever the case or cases may be, we can see quickly see some of the more obvious similarities between this text, The Incantation for Protecting and Increasing Wealth and Resources [Imbued with Golden Light, the Dhāraṇī of All Yakṣas] and the Sūtra of Golden Light. Yakṣas, those mostly goodhearted and quite powerful (trans-dimensional?) warrior beings, are emphasized in the Sūtra of Golden Light, some whole chapters being devoted to the more eminent and virtuous among them such as Samjna (‘Perfect Understanding’), as are Mantras for increasing wealth, such as in the chapter (or two chapters in the larger versions) devoted to the finance-improving Goddess Shri (‘Glory’, quite similar to Lakshmi) and her Dhāraṇī for increasing wealth.
Of further note is that the name given for the Dhāraṇī in this text, ‘Imbued with Golden Light’ (gser ‘od can), bears more than a passing resemblance to a Dhāraṇī chapter included in the 29 and 31 chapter versions of the Sūtra of Golden Light in Tibetan, namely ‘The Dhāraṇī known as Golden’ (gser can zhes bya ba’i gzungs), especially where here the can in its title, which it shares with this Dhāraṇī, could also allow it to be rendered as ‘The Dhāraṇī called Imbued with Gold’.