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    <pre style="white-space:pre-line"><code>2.15. Msc. B 65/4: An Incense Offering for Wealth Accumulation

               Sir-a Zambala (also Sir-a Jambala), “The Yellow Jambhala”, Tib. rnam thos sras or rnam sras, Skt.
               Vaiśravana (Kubera), Mong. also Bisman tngri, is the Buddhist god of wealth and one of the Four
               Heavenly Kings – the regent of the North. Also considered the first among the yakṣas. He is usually
               depicted  with  a  yellow  body,  holding  the  victory  banner  (Tib.  rgyal  mtshan)  in  his  right  hand,  a
                     947
               mouse  vomiting gems in his left hand, and pursing his lips so as not to harm the sentient beings
               (БШСТТ I: 397).
                     The  incense  offerings  to  the  Yellow  Jambhala  are  frequent,  with  a  high  level  of  textual
                                                                                th
               conformity  and  attested  in  the  Mongolian  area  already  in  the  early  17   century  among  birch-bark
               fragments from Kharbukhiin Balgas (Chiodo 2000: 159). Kubera is worshipped also as the lord and
               protector of horses (ritual text translated by Wallace 2020: 260–261). ’Bum jarliγ by the Third Mergen
               Gegen includes two texts on Vaiśravana.  The contemporary edition of basic texts for recitation by
                                                    948
               lay Buddhists in  Tibet  and  Mongolia  provides a more  extensive  version  differing  from the  present
               common Mongolian version (’dir rgyal po chen po rnam thos sras bsangs mchod bzhugs so, Бор 2020:
                                                                          th
               131–140). In this edition, the text is represented by a single late 19 -century monastic manuscript.

               Manuscript  description:  A  calamus-written  manuscript  on  Russian-style  machine-made  paper
               without visible producer stamps. 4 fols. Size: 21 × 8 cm. Professional, slightly archaizing monastic-
               style manuscript of the late 19 , early 20  centuries with Buryat-style diacritics.
                                          th
                                                   th
               Palaeographic analysis: 1.D. 2.A. 3.F. 4.1.C. (bi, ki/gi). 4.3. single stroke. 6. final -s marked by boγuni
               segül and the full form final -s alternate. 7.1. č-shaped medial undistinguished č/j. 8.1. numu with the
               centre of gravity shifted downwards. 8.2.E. 11.C. 10.A. 13.Ad1. 14.1.F. 14.2.A. 15. l üsüg-ün eber
               sharply bent at an acute angle. 16.D. regular Buryat-style diacritics. 17.B. with short boγuni segül.
               18.B.

               Translation:
               [1r] Incense Offering of the Yellow Jambhala.
               [1v] oṃ ā hūṃ, oṃ ā hūṃ, oṃ ā hūṃ
               oṃ vajra amṛtakuṇḍalī hana hana hūṃ phaṭ
               oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho 'ham
               Having generated emptiness, in the sphere of reality, there is the Yellow Jambhala.
               [2r] I bring purifying offerings to the Yellow Jambhala,
               who accomplished the holy merit and the supreme wisdom,
               who became famous by clearly penetrating the virtues of the totality of all things.
               I bring purifying offerings to the Yellow Jambhala,
               who loads the treasuries of all items,
               who fosters without alteration by the enlightenment-mind.
               I bring purifying offerings to the Yellow Jambhala,
               who removes the evil inattention,
                                                      949
               who makes the true lamp of wisdom visible.  [2v]
               I bring purifying offerings to the Yellow Jambhala,
               who mercifully provides the blessing of exquisite four kinds of livestock and other [favours].
               I bring purifying offerings to the Yellow Jambhala,

               947  In  Mongolian  alternatively  considered  manul  (manuul)  (Meinert  2011:  646),  but  originally  Skt.  nakula
               “Mongoose”.
               948  a)  [A  Text]  entitled  The  One  Having  Balanced  Most  Verses  and  Words  relying  on  the  Treasury  of
               Accomplishments including the Offering of Torma to the Great King Vaiśravana (Yeke qaγan wayiširawani-dur
               takil  baling  ergükü-yin  jerge  sidi-yin  küü  sang  kemekü-yi  tüsiglen  yekengki  badaγ  üges-i  tegsidkegsen
               kemegdekü  orusiba).  In:  ’bum  jarlig,  ga  vol.  18,  元 193r-217v  (Mergen  keyid-ün  sudur-un  čiγulγan  2012  I:
               1523–1572),
               b)  [A  Text]  entitled  The  Means  of  offering  torma  of  Vaiśravana  (Bisman-u  Dorm-a  ergükü  yosun  kemekü
               orusiba). In: ’bum jarliγ, ga vol. 19, 元 218r-219r (Mergen keyid-ün sudur-un čiγulγan 2012 I: 1573–1575).
               949  Daγurisqaγči, nomen actoris of daγurisqa- usually used in the sense of [chos sgra] sgrog pa “to make [the
               Dharma] resound”, “to proclaim”, “to make famous”.

                                                           282</code></pre>
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