Akhom Magic Of Phra Narai

Table of Contents

Page Preface [ka] Introduction — Akhom (Magic) 1 In the original manuscript, Akhom of Phra Naret-Narai 25 The ceremony of making the Phra Bhagavam (Phra Chim) image 32 Formula of homage 38 Sacred formula of worship and recitation for requesting fortune 38 Sacred formula of worship and recitation for requesting fortune and warding off harm 38 Sacred formula for requesting fortune 40 Heart-mantra of the Phra Chim 41 Sacred formula of recitation to make someone love you 42 Formula for inviting the Buddha image into oneself 44 Formula of homage 45 Formula for enshrining relics 47

Page The majestic power of the Phra Chim 47 Formula for inviting the relic 58 Sacred formula for consecrating the Phra Chim 60

The Yantra of Phra Naret-Narai 62 Formula for worshipping the Phra Kesorn yantra 65 Sacred formula for entrancing the mind 65 Sacred Itipiso formula against [rival/enemy influence — word unclear] 77 Sacred formula for animating the Phra Chim yantra 88 The Lesser Auspicious Universe (Mongkol Chakrawan Noi) 120 The Greater Auspicious Universe (Mongkol Chakrawan Yai) 123 Sacred formula for binding the mind 135 Sacred formula for binding the emotions 135 Sacred formula of repeated recitation to subdue the mind 135

Page The rite of consecration and empowerment 338 Formula for worshipping the Ten-Direction Arahants 351 Formula of Phra Indra 353 Formula of the Great Binding 354 Formula for the eyes 356 Formula for consecrating a mole-charm [talisman] 356 Heart-mantra of the 28 Buddhas 357 Formula for consecrating [word unclear] 358 Sacred formula of the 11 letters 358 Sacred formula for humans 359 Sacred formula of Nang Panthurat 360 Various heart-mantras 361 Itipiso Bhagavā Namo — the 10 sacred letters 362 Sacred formula of the Golden Swan (Suvarnahamsa) 364 Sacred formula for consecrating a champak flower 364 Sacred formula of the novice monk 365

Akhom [Magic] of Phra Naret-Narai

Introduction — Akhom

This follows from the fact that Buddhist mantras and yantras— each formula—hold very great sanctity indeed. For in ages past, elders and learned men accepted and revered them, and miraculous signs proving their truth have indeed appeared. But readers who esteem yantras may in fact not believe at all that all these mantras and yantras hold no magical power, or no truth whatsoever. But some readers may believe that mantras and yantras do hold power and sanctity, because they have themselves seen or tested them. But I would suggest that believing in any one thing should be done with reason, not through blind credulity. If I were to ask you: do you believe in various miraculous powers or not—

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Some will surely answer that they do not believe at all, while others will surely answer that they do believe. Whether you believe or not, please consider carefully the reasoning I am about to lay out for you.

Our Buddhist religion holds two things that are the most wondrous of all: the wonder of supernatural power, one; the wonder of its teachings, one. Our Lord Buddha— whenever He was about to preach and instruct someone— on some occasions still had to make use of the wonder of supernatural power to help. There are many such stories told in the scriptures, such as when He subdued the bandit Angulimala. Is it not remarkable that Angulimala, though possessed of great strength and vigor, was unable to catch up and keep pace with the Buddha no matter how he ran? And the Buddha also praised the Elder Mahamoggallana as foremost among those of great supernatural power. When the Buddha wished to convert people of great stubbornness and pride, if He did not go Himself, He would send Mahamoggallana to subdue them and break their unruliness, exhausting their pride first, and only afterward would He Himself go.

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The word 'iddhi' (supernatural power) in Buddhism, as spoken of in the Samannaphala Sutta in the Pali Canon (Tipitaka), which we regard as an especially excellent scripture within Buddhism, refers to power that arises through the mind, also called manomayiddhi, which translates as 'power accomplished from the mind,' or, put another way, simply samadhi (concentration) itself.

You surely already know that the pinnacle of study in Buddhism consists of three things: morality (sila), concentration (samadhi), and wisdom (panna), or together called the Threefold Training. Why is this threefold study called the pinnacle of study? It is because it is the study that, when completed, leads truly to freedom from suffering and the finding of happiness. Morality is the foundational study for a person who wishes to train themselves to completeness. When advancing toward concentration, one who would attain concentration must first have pure morality. Once one has trained concentration to a firm and courageous degree, one naturally advances to wisdom and reaches liberation, which is the ultimate pinnacle.

As for us ordinary worldlings, once we have trained well in morality, we may bring about concentration from the very outset, and thereby become able to bring about meditative absorption (jhana-samadhi)

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[be brought about]. One who has attained jhana can display power or miracles according to the level of jhana attained, as in the example of Devadatta, who even with only material-sphere jhana was still able to transform his body. King Ajatasattu was thereby won over to faith. As for the method of bringing about concentration, one uses a formula or mantra for repeated recitation. Whether the one reciting understands its meaning or not is unimportant, because the aim is only to make the mind steady and firm in concentration, so as to accomplish the task—that is, to bring about the wonder of power in a person, that alone. Later, regarding this kind of concentration, there arose teachers who spread its instruction ever more widely, to the point of revising the textbooks of black magic belonging to the Brahmins—removing the Brahmin mantras and inserting Buddhist mantras and yantras in their place instead, reasoning that if even the mantras of the Brahmins were so greatly sacred and powerful as that, then using Buddhist mantras would increase that sanctity all the more. Therefore the consecrating and charging of yantras nowadays uses Buddhist mantras as its basis, and this practice has grown ever more widespread and popular. But even so, there are still a great many people who do not believe that all these spells and yantras can truly produce results. This causes confusion,

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[people] regard it as something worthless, a mere plaything of deception, because when one looks, no result appears to be true as claimed. But however that may be, a genuine thing can always be tested, and it withstands testing— just as with pure gold: no matter how much fire is applied to it, it remains gold; it cannot ever turn into anything else. Therefore I ask you to use your own wisdom, to reflect and consider by reason whether magical spells, formulas, and various yantras truly hold sacred power or not.

The matter of magic spells, the matter of yantras, is a matter of the mind. The very same mantra, the very same yantra—some people find it sacred, others find it not sacred. This is entirely a matter of faith and conviction, and of the firmness of one's own concentration of mind. The great sage Sunthorn Phu, Thailand's foremost poet, also gave this piece of advice: 'As for the arts of magic, if in the evening one thinks of them constantly every day, their sanctity and power will overcome all enemies, bringing ever greater fame and renown.' Whether you already believe or do not yet believe, please understand that all the spells and yantras that have appeared since ancient, ancient times

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Whether from ancient tradition or as they appear today, all hold great wonder of miraculous power. But whether the wonder of these spells and yantras will manifest to any given person is something known and seen only by that person individually. Those who have tested them to the point that brings about the wonder will find that the wonder appears to themselves.

Furthermore, do you believe or not that every human being carries fear in their very nature, dread of dangers on every side— whether child or adult, everyone alike carries this fear. Since everyone carries this innate fear in this way, it becomes necessary to seek something to ward off fear. But whether what one finds is right or wrong, whether it is truly effective or not to any degree, that depends entirely on each individual's own search. Human beings, since the most ancient times, whenever they felt fear of danger, have sought things to protect themselves—for example, fearing darkness, they saw that light could ward off danger, and so things that give light, such as the moon and the sun, came to be honored and revered as

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things capable of sheltering and protecting against harm; people came to revere and worship them, giving them the names Phra Chan (Moon) and Phra Athit (Sun). And it was not only the moon and sun—even trees and mountains had people asking them for protection from harm. Even today there are still people who accept and revere trees, stupas, and other things as means of protection against harm— many such things. But those things are large; if one wished to carry them on one's person while traveling far away, one could not take them along, or things that are fixed in one place cannot be carried and moved. This being troublesome, for this very reason various amulets and charms came to be created, for those things are small enough that one can carry them on the body for protection.

But whatever it may be that people revere and worship, believing it can shelter and protect against harm, of all such things, none surpasses the Triple Gem. The Triple Gem is the most excellent of jewels, and it is able to free human beings from dread and fear of every kind of danger, and it is able to grant whatever one desires according to one's wishes. Those who hold to

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to the Triple Gem as their protection attain the highest power, beyond all comparison.

The word 'Buddhamanta' [Buddha-mantra] means 'the mantra of the Buddha.' Since we revere the Triple Gem—the Buddha, the Dhamma, the Sangha— as a protection against harm with nothing to compare to it, why then should we refuse to believe that the Buddha's mantra, or the mantra of the Enlightened One, has no sacred power and cannot truly shelter and protect? Even the Buddha Himself declared, in the Dhajagga Sutta [Banner Sutta], teaching his disciples: 'If you go and dwell in the forest, or in some solitary place, please recollect my virtues. Whatever various fears, whatever horrifying dangers that make the hair stand on end may arise for you, will surely fade away.'

The sanctity, the wonder, and the magical power of the Buddha's mantras are too vast to fully describe. As I have told you here only in this brief summary. As for how much or how little you believe,

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...that [thing] is your own affair. If you believe with good reason, and reckon that your belief is well-founded, then your belief may itself bring about a marvel for you.

I ask that you use your discernment to consider carefully before you believe or disbelieve. Purify your heart, keep your mind straight and honest, and do not be biased. Then whether you believe or not is your own affair. But whatever the case, please hold firmly to this:

The Buddha, the Dharma, and the Sangha are supreme. They utterly destroy suffering; they are auspicious in the world. Hold fast to the Buddha, the Dharma, and the Sangha as the highest refuge, if you wish for happiness and well-being for yourself.

Having spoken this much, I would now like to go on to speak of the mantras, incantations (katha), akhom (magical formulas), and various yantras that have long produced wonders and marvels since ancient times, and of those who firmly believe [in them]...

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...are still respected and revered to this day.

You have probably heard the old saying, handed down by people of former times, that goes: "What cannot be got by trickery must be got by scheming; what cannot be got by a mantra must be got by an incantation." This saying means that if anyone has a strong desire to obtain something as their own possession — including [desires] as far as winning someone's love away from a rival — and if seeking the thing that person wants through the ordinary means that common people use does not achieve the desired result, then one must resort to various stratagems, whatever a person can devise. Such a stratagem may accord with righteousness, or it may go against righteousness. But such is the nature of human desire: once a person wants something, they must have that thing to satisfy their wish. For this very reason, when it cannot be obtained rightfully, it must be obtained wrongfully. Hence this saying arose, meaning that when something cannot be got by ordinary means, one must resort to various forms of trickery, or to what is called being "eight-sided, eight-edged" [utterly cunning], until [it succeeds — sentence continues on the next page].

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[...until it succeeds] like a bullet [that finds no purchase] — that is, having no weak edge at all. Even if sought by this method it still may not succeed, and so one must resort to a hundred and eight thousand more stratagems. But if even that fails, one must finally come to a mantra or incantation as the very last resort. Hence both mantras and incantations have many devoted users, though the ways of using them differ. Some use them merely for self-protection or to ward off danger; some use mantras wrongly, causing harm to other people.

Mantras, incantations, and akhom alike, all of these originally come from the scriptures of the Brahmins. It was the Brahmins who devised them; they are the original textbooks of the various magical arts (wetmon), and they have been in use for a very long time — about 5,000 years before the Buddhist era. These mantras are collectively known as "saiyasat" (the occult sciences), meaning the scripture of the occult, or the scripture concerning various sacred/potent things. Saiyasat is divided into two categories: one category is used to bring benefit to a person, but [can] bring severe harm to others, possibly even causing death. Therefore both categories of mantra have come to be used — some for beneficial purposes, some for harmful purposes — in the [manner...]

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As for the beneficial kind, this includes casting spells for invulnerability — or, in plain terms, making a person's body "tough," so that gunshots and blades cannot penetrate it. On this matter of invulnerability, there are many modern scholars who refuse to believe it at all, claiming it is nonsense — for instance, that a gun failing to fire may be because the barrel jammed, or for some other reason, while a blade failing to cut may be because the human body has a certain elasticity: when struck, the part of the body that receives the blow may sink in slightly, allowing it to absorb the sharpness of the blade. However that may be, I have seen this myself with my own eyes, and tested it myself with my own hand as well. There was a man who, having finished chanting an incantation, held out his arm for me to strike. I wanted to try it, but did not think about what might happen, nor did I consider what wrongdoing might follow if I struck his arm off. I picked up a very sharp sword and struck down at the base of his arm with full force — that is, I struck to test whether it was truly tough. If it were not truly tough, it would certainly have been severed. But when I struck, there appeared only a mark like a thorn-scratch, with blood oozing out drop by drop. I...

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...even to this day I still cannot say for certain whether he was truly [invulnerably] tough, or for what other reason the blade failed to cut into him. This concerns invulnerability.

Another method is the use of mantras for charm and attraction, to produce love and affection — a "mercy-and-great-popularity" charm (metta mahaniyom), such as inscribing a sacred syllable on the forehead in gold, or making a "sarika" [mynah-bird] charm. When anyone sees that person's face, they are moved to feelings of mercy and pity. For example, if one wishes to approach a superior to ask help with some matter, one enchants the sacred syllable before going; as soon as the superior sees one's face, he feels pity, and the person can then easily voice a request for help and receive it. Or, if someone has done wrong and is due to be punished, one chants a mantra before approaching the superior — this is called a "bewildering mantra" (mon ngong-nguay); as soon as the superior sees that person's face he becomes bewildered, so that a severe punishment he had intended is held back, or eased into a lighter one. The use of mantras in this way is called using mantras for a purpose beneficial to people.

As for the use of mantras that benefit the user but cause harm to other people, this includes the use of mantras to bury effigies or bury marks connected with various forms of black magic (athan). This method involves carving from wood an effigy of the person that...

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...a person wishes to harm, then bury it about the house, chanting incantations and akhom over it, with the intent that the person will suffer all manner of misfortune. There are yet more ways in which mantras are used wrongly, such as what is called "releasing a curse" (plòi khun) — taking a strip of flesh or hide, enchanting it so that it can walk, then releasing it into the air; whoever meets with misfortune, it enters that person's body, and if it cannot be countered, it can prove fatal. Using mantras in this manner causes great harm to others and is a very severe wrongdoing. Besides this there is also "twisting the entrails through binding" and other methods, all of which are wrongful uses, and there are a great many more of them. We who are Buddhists should never engage in using mantras wrongly in this way.

As stated from the beginning, magical mantras and incantations of every kind originally existed within the Brahmanical religion. Once our Buddhist religion flourished, the various incantations and akhom that the Brahmins had been using were altered and revised to conform with Buddhist doctrine. Even the texts the Brahmins used were revised to fit the principles of Buddhist doctrine. For example, the mantras of the...

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...Brahmins, almost every verse tends to begin with the word "Om," meaning it is an utterance of homage to the three deities the Brahmins revere: Brahma, Vishnu, and Shiva. In our own Buddhist religion, however, we revere the Triple Gem — the Buddha, the Dharma, and the Sangha — as the sacred things. Therefore, at the start of a mantra or incantation, letters imitating "Om" are used: the word "Om" is separated into three letters — A, U, M, three letters — which, when joined together, still form the shape of "Om" in the same way, because according to the rule, U may be transformed into O. But the meaning differs: the Brahmins' word "Om" is a word of praise to the deities they revere, whereas our "Om," or "A U M," is spoken in praise of the virtues of the Triple Gem, with each letter meaning as follows: A stands for the word "Arahaṃ," referring to the Buddha; U stands for the word "Uttama," referring to the Dharma; M stands for the word "Mahā," referring to the Sangha. They composed this into a mantra verse as follows:

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Arahaṃ sammā-sambuddho, uttamaṃ dhammam-ajjhagā; mahā-saṃghaṃ pabodhesi, icc-etaṃ ratanattayaṃ. [The Worthy One, the Perfectly Self-Awakened, attained the supreme Dharma; he awakened the great Sangha — this is the Triple Gem.]

The letters A, U, M, which are the abbreviated letters in this incantation, refer precisely to the Triple Gem. In later times, the various incantations and akhom of the Brahmins were altered and revised into Pali words to a very great extent. Nevertheless, the matter of incantations and akhom is a matter of the mind: for the very same incantation, some people consider it potent, while others consider it not potent at all — this being a matter of faith and belief, and of the steadiness of one's concentration, as mentioned. Some incantations, when I read them, produce no confidence in me at all. As an example of what I once encountered: there was a middle-aged man who told me he knew an incantation which, when recited, made the body light, able to climb up and sit on the mouth of a bottle. This incantation, besides making the body light, also conferred invulnerability. He said that if I wished to learn it from him he would gladly teach it to me. I agreed to learn it by the "raising the teacher" method [a formal apprenticeship rite], buying cannabis for him to smoke. While...

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...he smoked the cannabis, he chanted the incantation: "Kancha, kancha, front and back, Arahaṃ Buddho, Namo Buddhāya." When I heard it, I still felt little faith or confidence, because within this incantation the word "kancha" [cannabis] was slipped in and interwoven. If the word "kancha" were removed, leaving only the latter portion, it would seem more potent than with the word "kancha" included. After the man had recited the incantation, he had me try striking him with a blade. On a previous occasion I had struck another man, using a large sword, very sharp, but it did not cut in. When it came to this man, I tried switching to a razor, equally sharp, but likewise it did not cut in. I then found a liquor bottle and had him sit atop it to show me; he climbed up and sat on the mouth of the bottle, sitting cross-legged in meditation posture quite comfortably, and the bottle never tipped over at all — moreover, he even spun himself around and around on top of it. But this story I have related, some may say, is merely a trick of showmanship which anyone could learn to perform with practice.

[printer's signature mark: 2]

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Even other feats of trickery, more difficult than this, can be performed without using any magic at all. What I have related here is only meant to show that some incantations, when heard, do not inspire sufficient confidence. If a person who feels no confidence, or does not believe, were to try using it just as a true believer would, no benefit would result. For example, with the incantation described above, if a non-believer insisted on using it for invulnerability, it certainly would not work — whoever struck at him with a blade would surely cut in without any difficulty; if it were a razor, it might well reach the bone.

The magical mantras, incantations, and akhom belonging to the Brahmins are, by tradition, genuinely potent and truly sacred things — sacred in both good ways and evil ways. But the venerable teachers who follow Buddhism have striven to alter and revise them, retaining only those magical mantras used for good, for the benefit of people in general; those that cause harm have never been adopted at all, because they constitute an assault upon life and property

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[...it constitutes] an oppression of one's fellow human beings, which is greatly contrary to the principles of Buddhism, because Buddhism seeks to cultivate people's hearts so that they love one another. Even those who have never known each other before, never seen each other's faces before — as soon as they see one another's face, they should feel an immediate mutual affection and love, not harbor resentment or become enemies. Therefore, the mantras and yantras compiled in this book, you will see, are all mantras that bring about mutual love and affection, and benefit all who use them. Moreover, these mantras and yantras are all mantras and yantras that arose in the era of His Majesty King Narai, or mantras that learned scholars and royal pandits compiled during his reign — hence they are called "the Mantras of Phra Narai." His Majesty King Narai, who held the position of Lord of Life of the Thai people, hoped that the Thai people would live in happiness and comfort. Therefore he graciously bestowed mantras meant to bring happiness to his people. How could...

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[...how] could His Majesty ever bring forth a mantra meant to destroy benefit, or to bring harm even upon the ranks of his enemies, and bestow that instead? Therefore each and every mantra of His Majesty is regarded as a most sacred mantra, bringing the highest blessings and well-being to its user, beyond all compare.

In the era of His Majesty King Narai, it was also an age in which the Brahmins had already spread their customs and doctrines widely among the people. Anyone who wished to know the true principles of the Buddhist religion in detail was obliged also to study and seek knowledge from the various scriptures of those Brahmins. According to the doctrine of the Brahmins, they divided the sacred texts, or scriptures, of their religion into 3 kinds, called the "Traiphet" (the Three Vedas). Whoever completed study of the Three Vedas was reckoned an expert, just as whoever completed study of the Buddhist Tipitaka was likewise reckoned an expert. The Brahmins' Three Vedas are divided into 3 scriptures, namely: 1. Khunaphet [Rig Veda], consisting of verses for chanting supplication and...

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[continuing a description of the Rigveda's hymns] praising the gods. 2. Yajurveda — consisting of words of worship and offering recited to the deities. 3. Samaveda — consisting of chants used for reciting in the ceremony of offering soma water. These three Vedas the Brahmins regard as shruti — that is, heard, listened to, and received directly from the mouth of their Lord, and not written down or composed at all by human capacity. Apart from the three scriptures mentioned above, there is yet another Veda-scripture of the Brahmins, added later. This scripture is called the Atharvaveda. It is a scripture filled with countless spells and mantras, capable of summoning spirits to be sent out to harm anyone, or of being kept and tamed to ward off danger. This Atharvaveda scripture is indeed the wellspring from which various mantras have been handed down in unbroken succession. Even in the time of the Buddha, our Lord Buddha still taught the monks, his disciples, to learn mantras to protect themselves, as is told in the scripture of the Dhammapada: once, our Lord Buddha was dwelling at ease [continues on the next page]...

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[the Buddha was] dwelling at the city of Savatthi. At that time there were about five hundred monks at Savatthi. Having studied the Dhamma-Vinaya and meditation practice at the Lord's own school, they set out on a journey to a certain village, hoping to devote themselves fully to ascetic practice. While resting in that village, the villagers, filled with faith, prepared and offered alms-food, arranged seats and sleeping places for them, and gave them ease and comfort, feeding them with provisions until they were fully content. Then they asked: "Now that the venerable ones have come here, where will you journey on to next?" The monks replied: "We intend to go to a place of quietness in order to devote ourselves to ascetic practice." The villagers then said: "We beg you to stay and keep the rains-retreat in this village for about three months first, so that we may perform acts of giving and keep the precepts." When the monks accepted the invitation, the villagers advised them that near this village there was a forest, thickly wooded and exceedingly secluded and quiet, well suited to the practice of the ascetic life. "We ask that the venerable ones go [there]..." [continues]

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"...to stay there." So the monks went off to that village. As for the non-human spirits (amanut), when they saw the monks come to dwell in the forest that was their own domain, they no doubt felt annoyed and had some manner of aversion, and thought of finding a way to keep the monks from staying there. So they went about frightening the monks both day and night — appearing as headless ghosts, as bodies with limbs missing, showing terrifying, hideous, and dreadful forms of every kind, and even wailing with mournful cries. The monks were so terrified by the non-human spirits that they could not bear to remain, so they left that forest and went to see the Buddha, telling him the whole matter. The Buddha then commanded: "If that is so, learn a mantra from me, then go back and stay there again." He then taught the mantra to those monks, as follows:

[Pali, as transliterated:] "Karaṇīyam atthakusalena yan taṃ santaṃ padaṃ abhisamecca" — This is what should be done by one skilled in what is good, who has realized that state of peace:

[Pali, as transliterated:] "Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī" — He should be capable, upright, truly upright, easy to speak to, gentle, and free of conceit.

[These are the opening lines of the Karaniya Metta Sutta, given here in Thai-script transliteration of the Pali, as printed on the page.]

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When the monks had received the mantra, they went back to the forest and recited this mantra there. By the power of this sacred Buddha-mantra, the non-human spirits who had once shown aversion to the monks came instead to feel affection and loving-kindness, and helped to guard and protect them from harm, making that place quiet and secluded, a pleasant and delightful place to live, well suited to the monks' practice of ascetic life — all this through the power of this same mantra.

This story, told here as an example, shows that even our Lord Buddha himself praised the mantra as possessing sacred power, and instructed and repeatedly taught his disciples to learn it so as to use it for their own protection. There are also many other accounts telling how the Buddha advised the learning of mantras, and their use for protecting oneself from harm, as well as their use for the benefit of many other people besides. Therefore, may those who use mantras and yantras believe firmly that, if used in a correct and righteous way — that is, in a way that brings benefit to oneself — then it is rightly called...

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the correct use of a mantra, in accordance with the intention of the Buddha who bound (composed) it. But if it is used in a wrong way, then it is reckoned that one has brought misfortune and danger upon oneself; the mantra and yantra will then be unable to protect that person at all. The mantras and yantras of Phra Narayana (King Narai) gathered together in this book are all endowed with very great sacred power, and have already been used to great effect many times. His Majesty King Narai the Great perceived their sacred power, and having considered and seen that they possessed the most excellent virtue, bestowed and granted them to the Thai people who are subjects within his realm, and to all Buddhists whose hearts are devoted, whose faith is firmly established in the Triple Gem. For this reason, may all wise persons please choose to use these mantras and yantras of King Narai as is fitting, for the happiness and good fortune of themselves and of all beings everywhere.

If you wish to use the mantras and yantras of this book of King Narai, you must first pay homage and worship to the Triple Gem, calling to mind...

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the virtues of the Buddha, the Dhamma, and the Sangha, [recognizing] that these Three Jewels are true and genuine — there is nothing else in the world to compare with these Three Jewels. The Triple Gem protects against danger and harm, and brings happiness and prosperity to those who truly, sincerely, and unwaveringly call it to mind. When you have thus bent your mind to reflect upon the virtues of the Triple Gem, from that point on you should intend to radiate loving-kindness so that the mind becomes clear and bright. Then choose whichever mantras and yantras you wish to use, and take them up and apply them according to your wish. You may use them for your own benefit, or for the benefit of sending good fortune to your relatives and friends as well. But when you send such fortune to another person, you must intend to radiate loving-kindness to that person; you must not harbor greed, wishing to receive something from them in return. Then compose your mind and recite the incantation, taking care that not a single syllable is corrupted or mistaken. If you wish your body to be invulnerable and resistant to weapons, you must make your heart firm and not let your mind be fearful...

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...fearless of any kind of weapon. Make your mind think of it as if any weapon that strikes your body were merely a tiny speck of dust touching the skin, causing no irritation to it at all. If you wish to work loving-kindness and great popularity (metta mahaniyom), you must make your heart cool and calm like water, gentle, courteous, and smooth. All those things that you desire will then be accomplished for you, exactly according to your wish, in every respect. As for whether this most wondrous mantra will bring about success and supernatural power manifest before your eyes and in your heart — that depends entirely upon yourself. However much success you bring about for yourself, that much result will arise for you. Lastly, may you hold firmly to the Buddha's saying, which the Buddha spoke to a certain Brahmin, as follows:

[Pali, as transliterated:] "Asajjhāyamalā mantā, anuṭṭhānamalā gharā; malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ" — Mantras are tainted by not being recited; houses are tainted by neglect; indolence is the taint of beauty; heedlessness is the taint of a guardian.

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"Mantras — if one does not diligently recite and regularly chant them, they become tainted. A house, if not diligently swept and cleaned, becomes soiled. Laziness is the taint of one's complexion. Heedlessness is the taint of one who stands guard."

[section divider line, marking the end of this passage]

In the original manuscript

Akhom Magic of Phra Narai [decorative divider]

The following passage is a record of the original wording, which we have taken the opportunity to preserve here. The opening of the "Akhom Magic of Phra Narai" states, in part, as follows:

"The textbook of the Royal Chaplain (Phra Khru Thep) from the time of King Narai — from when [the kingdom] recovered the great capital city — was obtained from the Great Elder Mahathera Sitthi Sumeth of Wat Wua, Singburi province. From the time of King Narai at the city of Lopburi, it was obtained from Phra Phrom; then it was obtained from Phra Kosa, [it] having already been long held; then it was obtained from Phra Decho; then it was obtained from Luang Saralak; then it was obtained from Phra Wichai of Wat Thang Hao; then it was obtained from Phra Ajarn Khong Hon; and then it passed on further through a succession of remaining [teachers] — one cannot find where it ends. Whether one be a monk or a layperson, one who attains greatness through it — those who practiced it in former times did indeed become greater than all the ministers and officials [of the court]; such examples already exist."

[Note: the names given — Phra Phrom, Phra Kosa, Phra Decho, Luang Saralak, Phra Wichai, Phra Ajarn Khong Hon — are the titles/names of successive holders in the transmission lineage of this text.]

30.

This point of evidence, according to the meaning given above, seems to follow on from that sacred text; it points to a significant figure, a hero, who attained greatness through the miraculous power of the magical formula that people have accepted and revered, in which they have placed firm faith. It is therefore worth noting how the magical incantations, particularly the "Akhom Magic of Phra Narai," have shown, from their very origin, such inspiring results.

The evidence showing this in written form — not as verbal testimony or oral report — is as follows:

"There were once two poor men, named Nai Sam and Nai Thian, who were royal pages on monthly night duty in the Department of the Royal Police. These two men obtained this knowledge from Phra Khru Sumeth (evidently the same as the Great Elder Mahathera Sumeth mentioned earlier), and rose to prosperity in the capital (evidently meaning they attained rank and title). Nai Sam then went to govern the town of Wiset Chan (understood to mean the town of Wiset Chai Chan), in the province of Ang Thong (Ang Thong)."

"Later, this sacred text was obtained from the Sangharaja [Supreme Patriarch] Daeng Mo of Wat Mahathat (understood to be Somdet Phra Phutthaghosacarya Nim)..." [continues]

Akhom Magic of Phra Narai — 31

...which he in turn had received from Phra Ajarn Khong Hon of Wat Thot Chong — this brought it about that Nai Tang thereby became a Phraya Ratchaphakdi. Nai U, who was a Khun Chamnan, was promoted to become a Phraya Chamnan Burirak. It also brought it about that Nai Mi became a Phraya Aphaiburirak. Maha Chu obtained it from Phra Ajarn Khong Hon, and it brought it about that Chao Muen Sut Norathep [rose in rank]; it brought advancement to Maha Nak; it caused Nai Buen, a royal page, to become a Phraya Ratchamontri as well. (What position Maha Nak attained is [illegible in the original manuscript].) It even caused an elder sister who was merely a servant, named Nang Phoeng, to become greater than everyone else. Whoever should study [this text] will attain success by means of this textbook, which brings prosperity, well-being, and auspicious advancement to people; it is a protection for servants, laborers, and one's family, children, and wife; it is the highest happiness in this world and the next."

These accounts show that the magical formulas that follow have shown manifest results in advancing people, or in protecting against all manner of danger that may arise around us, through the power and miraculous efficacy of the magic, as will now be told.

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Ceremony for Creating a Phra Phrakhawam (Phra Chim)

Take layered lac-resin and carve it into an image of Phra Phrakhawam, one inch tall plus a little more. Then bore through the body of the image (that is, hollow out a channel through its center). When done, fill it with shellac mixed with layered lac, tips of sawat flowers, and tips of kalong flowers, ground fine; take a yantra wrapping relics of Phra Sariputra and relics of Phra Chimphali and place them inside the body of the Phra Phrakhawam. Then mix in the other medicinal ingredients together, and seal it with underground turmeric-resin. When it is fully and properly finished, choose a good auspicious time. Prepare one set of bai sri (ceremonial offering tray), with a gold ring and a silver ring placed at the top of the bai sri, and perform the soul-calling (khwan) ceremony for a period of 3 days. [Prepare] one set of bai sri with one pig's head. After performing the khwan ceremony, keep [the image] in a suitable place, and make offerings to it morning and evening without fail. Whoever does so will become most excellent, free from all danger and harm, beyond compare. Even should he go into battle and war, and invoke the image wrapped in cloth worn as a headwrap, though bullets come raining down like a downpour, not one will touch his body at all.

If it should happen that an enemy inflicts punishment even unto death — that is to say...

Akhom Phra Narai. 33.

Should your misfortune reach the point of losing everything, body and possessions, there is a way to redeem yourself from it: take a Buddha image that has received worship and bathing water, then take that bathing water and use it to wash your own body, and drink some of it. Do this, and even heavy misfortune will melt away and vanish.

Let us speak in the old-fashioned way — the days when an accused person could be sentenced to flogging. Imagine circumstances as dire as that. Let us compare it to today: suppose you are being held in custody as a suspect, whether accused of a serious criminal offense or a civil matter, and tomorrow morning they will handcuff you and take you to court. What would you do?

The old texts instruct that you should call to mind the virtue of the Buddha's relics; the bad matter will lighten. But let us also be an accused person who is innocent — meaning the accusation has no basis in truth, yet through misfortune one is still made to stand accused. The Buddha will surely help you. Keep his virtue in mind, and the plaintiff will withdraw the complaint and stop pursuing your punishment. When the plaintiff withdraws in that way, the officials will be unable to prepare the case file to send to court, but

[printer's signature mark: 3]

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...and will be able to set you free. Let me stress again: do not actually go and commit wrongdoing. The Buddha will surely help you.

These days robbers and criminals are everywhere — there are child thieves, grown thieves, even snatch-thieves on the public buses. If you have faith and devotion, it is recommended that reciting a Buddha-virtue (buddhakhun) mantra will genuinely protect you and keep you safe, against fire hazards and floods alike — that is, it wards off fires and floods that could endanger your home and household.

Let me whisper a little secret: the old manual even carries a curse attached to it, as follows:

"Whoever encounters this text and does not believe it — it is as though that person were born and never encountered the Lord Buddha, and shall fall into the Avīci hell."

There you have it! If you try not believing, don't say I didn't warn you — but whether anyone believes or not is entirely up to their own mind. Next, let me explain the sacred, wondrous power of the Phra Phakhawam (Gavampati) image.

Explanation:

This Phra Phakhawam image is used for the path of loving-kindness (mettā). When carved into a figure...

Akhom Phra Narai. 35.

For the Buddha image, according to the size specified earlier, perform the rite of enshrining relics within it. If relics of the three disciples can be obtained, so much the better, namely:

1. Relic of Phra Sāriputta 2. Relic of Phra Moggallāna 3. Relic of Phra Chim (Sivali)

However you manage to obtain these three relics is up to your own effort and means. Once obtained, enshrine them inside the Buddha image. When that is done, place it on a proper altar, with a silver parasol-tier and a gold parasol-tier set to its right and left, and abundant incense, candles, popped rice, and flowers. For the flowers, it is best if seven kinds can be selected and gathered. Make offerings every day: each morning prepare food to offer, in what is called offering the rice to the Buddha — one savory dish and one sweet dish, or at minimum one of each, together with water. This offering of rice must be made every morning without fail; it is called a duty that must be performed.

As for the evening, make an offering with jasmine flowers, and...

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For various fragrant flowers, one should use scented oil to anoint the Buddha image — it may be sandalwood oil, or another kind of perfume, such as [Cashmere Bouquet]; it will genuinely be of good benefit to you. As the old texts state in the scriptures: 'It will bring fortune and veneration to the truly excellent person.'

[Figure 1: A square-framed yantra with Thai numerals marking eight points around the outer border (7, 6, 5 / 3, 2 / 4, 1, 8). Inside is a diamond (rotated square) shape with Khom characters marking its four corners. At the center of the yantra is a three-tiered stupa (chedi), flanked left and right by the numeral 3, with a row of Khom characters running beneath the base of the stupa. All the Khom characters are not clearly legible.]

Figure 1.

This yantra [Khom characters, not clearly legible] is for writing onto the paper wrapping used to enclose the relic placed inside the Buddha image.

Akhom Phra Narai. 37.

[Figure 2: A yantra drawing resembling a monk or a triangular stupa. At the very top is a jagged line like a halo or a tiered umbrella (chatra). Below that is a circle representing a head, flanked on either side by Khom characters. The body is triangular, resembling two hands pressed together in reverence (wai), with Khom characters marking the interior and both sides. The base below is an oval containing further Khom characters. Beneath the whole image is the caption "Inscribe onto the Buddha image" (ลงพระ). The surrounding Khom characters are not clearly legible.]

Figure 2. This yantra is for inscribing onto the Phra Chim image.

Whenever you are about to inscribe the yantra, or whenever you have just finished a rite, or whenever you wish to ask for good fortune, or wish to ask the Buddha to protect and guard you from various dangers — before reciting whichever mantra is proper to the occasion, you should always first recite this homage mantra (khatha namatsakan).

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Homage Mantra (Khatha Namatsakan)

Sīvali ca mahāthero yakkhā devā ca pūjito so raho paccayaṃ dinhi ahaṃ vandāmi taṃ sudā

[Sivali, the great elder, worshipped by yakkhas and devas; he in seclusion having received his requisites — I pay homage to him always.]

This mantra must be recited in homage first; only then may whoever wishes go on to recite all the other mantras afterward.

Mantra of Worship and Meditation for Requesting Fortune

Sīvali ca mahāthero devānarapūjito so raho paccayā dinhi mahālābhaṃ sabba-sotthī bhavantu me.

[Sivali, the great elder, worshipped by gods and men; he in seclusion having received his requisites — great gain; may all well-being come to me.]

Mantra of Worship and Meditation for Requesting Fortune and Protection from Danger

Rājaputto ca yo thero, Sīvali ativissuto — [He who was the elder, a king's son, Sivali, greatly renowned...]

Akhom Phra Narai. 39.

[...continuing the Sivali gatha:] '...supreme in gain; to whatever country, town, or royal capital he goes, he is everywhere honored. I pay homage at the elder's feet; by the elder's power, may all gain come to me. Sivali is declared foremost by the elder among all people, well established. I pay homage always to the relic and to the Buddha-image.'

[A devotional Pali verse in praise of Phra Gavampati (Khuan/Kawamphati): having heard and realized the wheel of the Dhamma and one's own path, in the presence of ... in the world, benefactor of the world's beings — venerable one, named Gavampati, well renowned in the world, son of Brahma, the great elder, foremost sage; there is none among the devas, hidden ones, gandhabbas, or asuras who is his equal; honored by Sakka and Brahma alike. Homage to the Buddha through Gavampati; homage to the Dhamma through Gavampati; homage to the Sangha through Gavampati. Reckoning the excellent teaching of happiness, the supreme eye of wisdom is accomplished.]

This mantra should be memorized firmly, or recited over and over until it is fixed in the heart, for use in worshipping and paying homage to the Phra Phakhawam (Gavampati) image.

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(As for Phra Chim,) the image that has been created is made for the specific worship of the venerable elder Phra Phakhawam (Gavampati), in order to ask for fortune and veneration of every kind, so that all one's wishes may be fulfilled.

The old manual states plainly at the very end: 'exceedingly wondrous indeed.'

Furthermore, you should also know that the offering of rice to Phra Chim must be accompanied by a proper mantra. The mantra for offering rice to Phra Chim is as follows:

Sūpabhojanasampannaṃ varagandhaṃ, Cimbalikaṃ ahaṃ demi. [I offer to Cimbali (Sivali) this excellent meal, endowed with fine fragrance.]

Mantra for Requesting Fortune

This mantra is for silent recitation, to keep the Phra Chim image constantly in mind, so as to bring fortune to a person, especially while traveling far by train, by bus, or by airplane — most especially for those traveling by air to [illegible].

Akhom Phra Narai. 41.

...on government duty, or for study abroad, there are many. Merchants travel far to seek fortune and prosperity by any means of conveyance whatsoever, even by water. Recite this mantra silently, and benefit, happiness, or gain may arise continually along the way, without fail:

The Heart-Mantra of Phra Chim

Najālite saṃjālite Najālite saṃjālite Najālita, Baliraja

[Untranslatable seed-mantra syllables.]

Recite only this much, and you will have grasped the heart-mantra of Phra Chimphali (Sivali). This is the heart-mantra of Phra Chimphali, to be recited silently at all times.

The virtue and wondrous power of this mantra — if you keep it firmly in mind and recite it constantly as a daily practice — will bring you fortune and results according to your wishes.

42.

Mantra for Meditation to Make a Person Love You

They say love is as thin as a sheet of leather, and hatred as thin as a mat — this proverb is worth keeping in mind. The old teachers' comparison does no harm, and it should not be turned into a source of doubt over anything else either.

We ordinary human beings all naturally desire to be loved, respected, and esteemed by one another. And yet, being ordinary human beings, we also cannot avoid feeling dislike or hatred toward one another at times — just as they say, people inevitably rub up against one another. This meaning, you already understand well enough.

People may once have loved each other greatly, but then may come to be greatly angry with each other, because of some single matter that could never have been foreseen. When two people love each other, that love, in order to blossom and bear fruit, takes no small amount of time — many months and years indeed. Only then does love truly take hold of one another's heart and mind. But if they become angry with each other, the effect can be seen in the blink of an eye. When one falls sick and unwell, one may consult a doctor and be treated according to the cause of the illness — but to make people who are angry and full of hatred toward each other love one another as before is seen as difficult.

Akhom Phra Narai. 43.

For bringing something else back into harmony, aside from calling on the power of the Buddha's virtue to help, put simply, it is a matter of using loving-kindness (mettā) itself to mend that rift. A mantra for meditation to turn a person's hatred back into love exists in the old manual, as follows:

[A folk-Pali meditation formula invoking the perfections (pāramitā), homage, and loving-kindness, compassion, sympathetic joy, and equanimity (mettā-karuṇā-muditā-upekkhā), together with an appeal for victory (jaya) and goodwill even from thieves or enemies.]

The reason a person's hatred can be turned back into love is that this mantra is meant to be recited so that one who is an enemy becomes a friend again. Even someone who intends to do us harm may instead come to feel loving-kindness and compassion for us. Those of you who have a stepfather or stepmother — such people often harbor dislike toward you, for whatever reason — should recite this mantra, and it will cause them to come to love you again.

If we should find ourselves without anyone to depend on or take shelter with, and wonder who might support and sustain us, let us have someone, whoever it may be, feel loving-kindness toward...

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...to us. It is said that you should write the name of the person you desire onto the wick of a candle, then pinch it to the rim of a bronze bowl, put water into the bronze bowl, and fix the candle at the rim of the bowl. Recite this mantra silently until the candle pinched at the bowl's rim has burned all the way down. Then take some of the water in the bowl and drink a little, and wash your face with some of it. Afterward, observe your own conduct — before long, your wish will be fulfilled.

Furthermore, the old manual explains that even when a prisoner has been sentenced to death, this mantra can help reduce the sentence from severe to light — meaning that in place of being executed, the punishment becomes only lifelong imprisonment.

Mantra for Inviting the Buddha into Oneself

Buddhāya dhammāya saṅghāya, sahassakoṭi-devānaṃ brahma-devānaṃ, gate mamaṃ rakkhantu sabbadā.

[To the Buddha, to the Dhamma, to the Sangha; may the thousand-koti gods and Brahma-gods protect me always, wherever I go.]

This mantra is for invoking the virtue of the Triple Gem, namely...

[Running header:] Akhom Magic of Phra Narai — 55

May the Buddha, the Dhamma, and the Sangha be invoked to enter into us. Whoever wishes any undertaking to succeed, or to travel and stay overnight away from home, should recite this verse three times, inviting the Buddha, the Dhamma, and the Sangha to enter into us; only then proceed with all further actions.

Verse of Homage

"Having paid homage with my head to the Buddha, may victory and gain be mine."

(Readers who wrote in when this book was first printed asked: "Does the phrase 'the verse for inviting the Buddha into the body' apply only to the Phra Chim image, or can it be used generally?" Our answer: "This verse for inviting the Buddha into the body does not actually follow the proper form of a spell or magical mantra, but the original khoi-paper manuscript presented it this way. In truth, as far as we understand, one should not properly speak of 'inviting the Buddha into the body' — if instead one speaks of 'invoking' the Buddha's power into oneself, that would be more correct, since no one can bring the Buddha into their own body. Whenever one is about to do something, one merely asks for the power and blessing of the Triple Gem to grant assistance in this way. Some practitioners may differ, following their own teacher's tradition.)

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"Having paid homage with my head to the Dhamma, may joy and happiness be mine. Having paid homage with my head to the Sangha, may all well-being be mine."

This verse is recited together with the verse for inviting the Buddha-image into the body. After reciting the verse inviting the Buddha-image, recite this verse as a statement of homage to the Buddha, who is now held to have entered and dwell within us — recite three times. Whatever one is about to do, wherever one is about to travel, one may also lead with the word "Anuttaro" to introduce all the other verses.

(Readers who were puzzled asked: "What does it mean to lead with 'Anuttaro' to introduce all the verses, and how is it done?" Our answer: "Leading with Anuttaro to introduce all the verses means that, once led in this way, the magical verses become more potent and effective — this is what is called making the mantra powerful. Lead with it 3 to 7 times, and then whatever we go on to do will succeed completely. Only, please do not use this for wrongdoing or anything against the law — the creator of this collection of mantras takes no responsibility for such misuse.)

[Running header:] Akhom Magic of Phra Narai — 57

Verse for Enshrining the Relic

[A magical/mantra formula rendered in Thai script; largely a string of invocatory syllables rather than plain Pali — approximate sense: "...king... gain without ceasing... all happiness, rightly bestowed." Precise meaning of several syllables uncertain.]

This verse is for enshrining a relic inside the body of a Buddha image.

The Sacred Power of Phra Chim

Next we shall speak of the sanctity and miraculous power of Phra Chim, which will grant its blessings to those who take an interest in it, or to those who have paid it homage and worship — it will grant to those who are truly sincere the fulfillment of every wish, in every respect. According to this old manual, it is said:

"Siddhikāriya, the method of Phra Chimphli: whoever encounters it will grow wealthy, will find treasure both above ground and below ground." (This means that whoever...

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...encounters this manual and feels sincere faith and devotion, and wishes to obtain a Phra Chim image as a personal possession to worship, in order to bring fortune, results, and auspicious well-being — let them make haste to prepare. And when beginning to create the sacred object, one should first seek an auspicious day and night; do not undertake this merely as one pleases.)

This matter requires much ceremony. It should be performed over 7 days, or 3 days — but simply put, one need only choose an auspicious day, so that it is auspicious for the one performing the rite. "Sattavāra," meaning 7 days, refers precisely to such an auspicious, blessed day.

One should set up a canopy with curtains, and prepare three sets of bai-sri offering trays. Have a virgin maiden twist thread into a sacred cord, winding it three times. (This seems to mean: find thread that is pure and clean, free of any stain or defilement, then twist it into an auspicious cord.) "Do not let people see it, crowding in and out" (this presumably means the rite should be performed where there is no bustling foot traffic passing...)

[Running header:] Akhom Magic of Phra Narai — 59

...people passing back and forth). Then sew together one gilt-brocade card with a folded tray made from eight layers of fresh banana leaf, and offer it to Phra Amitru (likely meaning Mrityu, the deity of death) and Phra Isuan (Shiva), together with Nang Uma Bhagavadi. Offer one candle weighing five tamlueng to Phra Chomphli. Have the image carved as tradition holds Phra Achayana Thera would have it carved: from sandalwood heartwood of any weight, or from double-layered rak-lacquer root wood, carving the base together with it as a single piece. Let the figure's height be one khoeun (finger-width), or 2, 3, 4, or 5 khoeun — as one wishes. (This means the base is carved as one with it; the image itself may be carved to whatever height, however many finger-widths, depending on the material at hand or how beautiful one wishes it to be — the image and its base are carved joined as a single piece.) Then hollow out a seat by boring with an iron tool beneath the base of the figure, making an opening or hole — what is called "boring through." Then place a relic inside the body of the image. While inserting it, recite the "Thirty-two Parts" seven times (the thirty-two parts being: hair of the head, body hair, nails, teeth, and so on). Then declare: "Phra Chomphli, while he still dwelt [in this life]" (meaning, while he was still alive and had not yet died)

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"...when I too am endowed with those thirty-two parts, may I become as complete as Phra Chomphli." Then take this medicine (the one mentioned above), grind it and use it to seal the bored hole (the drilled opening).

Once this is completed, consecrate it for 7 days, chanting a thousand times each day. Then keep it as a refuge for the living (the consecration verse has already been given above). Offer food, water, and flowers — never let these run out.

If worshipping on day 1 (Sunday), worship with red flowers, reciting this verse:

"Chimphli, the great elder, worshipped by yakkhas and devas, he who is secluded, at the very source [of blessings], I pay homage to him always. I revere the excellent one, [name uncertain: "Keri"], of great asceticism and power."

[Running header:] Akhom Magic of Phra Narai — 61

"Grateful and well-disciplined, may all fortune come without ceasing."

Next, on day 2 (Monday), use yellow and white flowers, reciting this verse for worship:

"Chimphli, pleasing and dear, all fortune shall come to be."

Next, on day 3 (Tuesday), use white flowers, reciting this verse for worship:

"Whatever man or woman, whether far away or nearby, by the power of the elder's presence in the charnel ground, may all become dear to me."

Next, on day 4 (Wednesday), still use white flowers, but invoke this verse for worship:

"Chimphli, the great elder,"

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"He who is secluded, at the very source, victory and gain, great fortune, may well-being come to be yours."

Next, on day 5 (Thursday), this day requires the use of five kinds of flowers, worshipping with this verse:

[An invocatory formula naming Chimphli as a royal, kingly figure; part of the wording is obscure — approximate sense: "...Chimphli, the king... without ceasing, bringing all gain and happiness."]

Next, on day 6 (Friday), use white and yellow flowers, worshipping with this verse:

"He who is secluded, at the very source, may all fortune be brought to me."

Next, on the final day, day 7 (Saturday), use red and white flowers, and invoke this verse for worship:

[Running header:] Akhom Magic of Phra Narai — 63

"The elder who is the king's son, known by the name Chimphli, becomes supreme through his gains. Whatever land he journeys to, in every town and royal capital, he is worshipped everywhere. By the power of the elder's presence in the charnel ground, may all become dear to me."

The verse above is used to pay homage to the relic enshrined within the body of the Phra Chim image. According to the manual, one should worship it every single day without missing even one, from day 1 through day 7 — that is, from Sunday through Saturday. If this is practiced every day in this way, it is said to be truly excellent: one will receive respect and reverence from people everywhere, and people will come to accept and revere us without fail, day after day. All manner of deities, too, will protect and guard such a person, shielding them from every calamity, mishap, and danger. And a person...

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For one who worships the Phra Chim and wishes for any particular thing, write down that wish, place it beneath the image, and fumigate it with incense smoke — the thing wished for will swiftly come to pass.

If you know you must travel in any direction, recite the verse of homage to the image before setting out, and safety alone will come to you. Whether your journey is by public bus or private car, public ferry or private boat, from one province to another, by train, or by airplane — it will be entirely safe, and will also be pleasing and gladdening to both humans and devas. If you wish to draw the favor of a great lord or ruler (nowadays such great lords have become rare, so this author will instead say "an eminent person," more fitting to our present democratic era), write that person's name and place it beneath the seat of the image, then chant the verse seven times, doing this for seven days. That person, abounding in vast greatness...

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...that person you desire will come seeking you themselves. Even if they do not come, they will certainly think of you — watch for this within 3 days, 7 days. If the longing to recall you grows intense, they will surely have to send someone — perhaps a child of the household — to come to you in their place, without fail.

Also, according to this manual, it is specified: "If performing a certain rite, anoint with fragrant oil" (this indicates one should buy it from a shop — though regrettably it does not specify which brand of fragrant oil, so presumably one should buy according to one's own preference). Choose one kind of the finest fragrant oil (genuinely of the best quality), obtaining it from 7 different places — with the further stipulation that whatever price the seller states, one should not haggle over it. (Nowadays some sellers do state a clear fixed price for each item, but in truth one can usually still get a discount.)

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When the shop attendant states that this type of oil costs a certain amount, do not haggle with them at all — accept whatever price is given. Buy it in this way from 7 different shops, then bring it and steep it with the sacred image, consecrating it with the verse 108 times. Offer the ceremonial offerings, and once the rite of worship is complete, from then on, whatever you intend to do, use that fragrant oil according to your wish.

Explanation

Whether you are a businessman, a civil servant, or anything else, before leaving the house, touch the oil to your hair once, then leave the house — all manner of auspicious blessing will come to you according to your fortune.

If you are to engage in a legal dispute, to give testimony, to bring or contest a lawsuit, or to be accused in a case and must go to testify in order to win, then take the oil and apply it to your face, your head, your nose, and your neck...

Anoint the mouth and the hair, then go and plead your case — this formula is said to be excellent; you will surely win the case decisively.

To make yourself liked and loved by everyone: take fragrant oil, put it in a bronze bowl, then invoke the Buddha image down into the bowl and chant over it 7 times.

Here is another secret trick: if you are going to see an official of the Front Palace (a great personage of that era), soak the Buddha image in the oil up to its neck only, then anoint your own face and body with it.

For going to see a person of rank and title, or another great personage in like manner — though in ancient times the royal lords held very great authority, so the method must be changed accordingly: shift the practice and soak the Buddha image in oil only up to the mouth, then likewise anoint the face and body.

The following is a very important matter — for anyone wishing to have an audience with His Majesty the King, the instructions given are as follows:

"If you are going to see the King, soak [the image] only as far as the crown of the head."

As the saying continues: soak only as far as the breast (of the Buddha image) for one who wishes to stand as a candidate representing the people, soak only as far as the chin — because it is said, "if you are going to meet the citizens of the land, so that they will love and favour you" — one should adapt the method accordingly, as follows.

For one who wishes to seek fortune or offerings/favour at any place whatsoever, soak the image only as far as the mouth.

The last and most important point in this set of secrets is protection against all manner of weapons in war. It is said: "soak only as far as the lower belly. Once it has soaked for the prescribed time (evidently meaning long enough), then take that oil and anoint the face and the body, and go and carry out your duty [as befits a man] in the manner of the valiant soldiers of the land of your birth — you will be kept safe, and will win ever greater honour."

may all come to fulfilment as wished, even unto our safe return to the homeland that we love and revere.

Furthermore, if anyone wishes to have a Chim [Buddha] image carved for veneration, an auspicious day and a good time must be sought, and all the materials needed for the carving prepared beforehand. But once the carving is begun, it must be carved and finished in a single day — it must not be allowed to carry over from one day or night into the next. While carving the image, recite the formula "Sabbe janā, bahū janā" ["all people, many people"] according to the strength appropriate to the day of the carving.

Mantra for Inviting the Relic

[Pali invocation, in Thai script, addressed to the elder monk Chimphali]: Chimphali, the great elder — may fortune and mindfulness be ever constant and joyful; mind [and its] wholesome states; states of rapture, likewise wholesome states; equanimity, unsurpassed; indeterminate states.

This mantra is for inviting the relic in order to enshrine it inside the Buddha image. Use 1 baht's weight of candle, 7 candles, as offering.

Mantra for Consecrating the Chim Image

[Pali invocation, in Thai script, praising the Wheel of the Dhamma and the elder Gavampati]: Having heard and awakened to the Dhammacakka, [he dwells] near, worthy, in the world, for the welfare of the world, compassionate, O Lord; named Gavampati, in the triple world, made truthful, son of Brahma and a great elder, worthy, of great power, honoured and praised; venerated by Indra, gandhabbas, asuras and all the devas, who worship the Buddha; homage — Gavampati; venerate the Dhamma — homage, Gavampati; venerate the Sangha — homage, Gavampati; the excellent, blissful Dhamma, the excellent Wheel. [End of formula.]

This mantra is for reciting to consecrate and empower the Chimphali image, after the rite of enshrining the relic and all other rites have already been duly completed.

The rites for creating the Chimphali image, and the rites for making offerings of veneration to the Chimphali image, as they appear in the treatise of Phra Nares Narai, end here — this is all that is recorded.

Yantras of Phra Nares Narai

The second part of the scripture of Phra Nares Narai, following the rite for creating the Chimphali image, speaks in great and elaborate detail of the making of numerical yantras. Each and every yantra in this scripture possesses vast and mighty power. We ask that anyone who makes use of the yantras from this scripture choose according to their own wish. In this section we present each yantra in turn, in the order in which they appear in the scripture of Phra Nares Narai, as follows.

Yantra Figure 3 — see page 63.

This yantra is called the Yant Phra Kesorn (Yantra of the Sacred Hair). In the scripture, the method of its use is described thus: "The efficacious secret method of Phra Kesorn — the 103 hermit-sages together devised and arranged it in various ways, as follows: however great the danger that may come, whatever it may be, invoke it and place it upon the head, and all manner of dangers will vanish entirely. But if one is to enter into battle in war, one should invoke and bring down the Buddha image [into the oil]...

[Running header: Akhom Magic of Phra Nares Narai — p.63]

Figure 3 — Yant Phra Kesorn (Yantra of the Sacred Hair)

[diagram: a seated Buddha image in meditation posture, enclosed within an ornate niche topped by a flame-tipped gable; the two flanking finial banners are each labelled "ling"; a dotted line from the word "thipphayamontra" ("divine mantra") points toward the Buddha image; a dotted line from the word "nimphali" points toward the base of the niche; the numerals 1 1 5 8 are arranged in a row beneath the base; a small cartouche at the foot of the figure bears further script that is not clearly legible]

...bathe [it] in fragrant oil, then chant over it with the nine-syllable formula 108 times; then take this yantra and place it [in the oil], and chant over it with the "Itipiso ... Bhagavāti" formula 108 times, according to one's wish; then take the fragrant oil and sprinkle [it]..."

Explanation

This Yant Phra Kesorn shown in the figure above is inscribed on a sheet of gold, silver, or lead. It is a yantra that the 103 hermit-sages together devised and created, giving it the name Yant Phra Kesorn. Should anyone face danger of any kind, however great, there is no need to fear at all — simply invoke the Buddha image inscribed on that sheet and place it upon one's own head, and this alone is enough to protect one. Or, if one is to go out to fight and defeat an enemy, one should invoke the Buddha image and immerse it in fragrant oil, then consecrate it by chanting the Buddha's virtues [the Itipiso formula] 108 times to completion, or one may chant the abbreviated form "Isawāsu Tо Pu Sapu Pha" instead. Once consecrated, take the yantra out of the fragrant oil and place it upon the head, or keep it upon an altar as is fitting, then take that fragrant oil and sprinkle it...

and the face and body [with the oil], intently invoking the Buddha's virtues in one's aspiration — whatever one wishes for will then be accomplished exactly according to that wish, in every respect.

Mantra for Venerating the Yant Phra Kesorn

[Pali invocation, in Thai script, calling upon the venerable ones to grant giving, virtue, renunciation, wisdom, diligence, energy, patience, truthful resolve, loving-kindness and equanimity, and to take up weapons for battle].

This "Āyantu bhonto" mantra is for reciting at midnight; wealth and fortune will arise according to one's wish.

Mantra for Entrancing the Mind

"Itipiso Phakkhawāsawāhap" — recite 7 times. According to the scripture, it is said that whatever house one enters, no one will notice at all; it is said that even if one climbs up to visit someone's daughter in her house, her parents will never know — it is truly wondrous.

(From a reader who asked — "Regarding the Mantra for Entrancing the Mind in the piece about the Yant Phra Kesorn, I wonder: is this mantra to be used only in conjunction with the Yant Phra Kesorn, or may it be used on its own, by itself?" We answer: "This Mantra for Entrancing the Mind may be used either way — in conjunction with the Phra Kesorn, or taken and used entirely on its own.")

[Running header: Akhom Magic of Phra Nares Narai — p.67]

Figure 4 — Yant of the Chim Shrine

[diagram: a magic-square yantra grid, framed on every side by radiating lines each bearing a Khom-script label; a diamond shape is inscribed across the central cells, itself containing further numerals and Khom characters; the script within the grid and along the borders is not clearly legible]

(This yantra should be drawn enlarged, to twice the size of the figure as printed here.)

[page number: 68]

Figure 5

[diagram: a second magic-square yantra grid, similar in style to the previous figure, framed by radiating Khom-script labels and containing a central diamond inscribed with further numerals and Khom characters; the script is not clearly legible]

This formula may be inscribed on a sheet of silver or of gold and made into a takrut (rolled protective charm), or else kept as personal protection; it may also be used for the purpose of metta-mahaniyom (charm and popularity).

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This yantra may be written on paper, or on white or red cloth; or it may be written on a sheet of gold, silver, or lead foil as one prefers — this is the formula for wrapping a relic-image of Phra Chim. For whoever keeps a relic of Phra Chim for reverent worship, but is not yet able to have a full image or carved likeness of Phra Chim made, let him make this yantra — this design — and wrap the relic of Phra Chim in it for worship; blessing and reverence will come to him all the same. Or one may write this yantra on a sheet of gold or lead, then consecrate it with the heart-mantra of Phra Chim's power, and keep it to ward off calamity and every kind of ill omen. Or it may be affixed to the prow of a boat, or fastened to a tree, to protect against spirits and evil ghosts so they cannot deceive or trouble us. Or it may be placed with betel and areca nut for a sick or ailing person to eat, and the sickness will likewise be cured.

Figure 6 — The Barami (Perfection/Grace) Yantra

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[diagram: a square frame with a small circle bearing a syllable at each corner and at the midpoint of each side — eight circles in all, their syllables not confidently legible. A diamond is inscribed within the square, corner to corner, and inside it is written 'ชื่อ' ('name') — a blank left for the practitioner to write in the name of the person to be charmed — together with several further syllables and a numeral, not confidently legible.]

This Barami yantra is a yantra used in the way of loving-kindness (mettā): it makes anyone who sees the bearer's face feel love and fondness. If you wish to make a particular person feel special love, fondness, and compassion toward you, write that person's name into the yantra, then recite the following incantation as a mantra:

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Buddhaṃ sami mettāpāramī, Buddhaṃ sami upekkhāpāramī, Buddhaṃ sami paramatthametāpāramī. [Gloss: by the perfection of loving-kindness of the Buddha, by the perfection of equanimity of the Buddha, by the ultimate perfection of loving-kindness of the Buddha.]

Buddhaṃ (name) yāla yāla mettāyāvaṃ muducittapiyaṃ mama. [Gloss: By the Buddha, (name) — yala yala — for as long as loving-kindness lasts, may [his/her] heart be soft and dear to me.]

Dhammaṃ (name) yāla yāla mettāyāvaṃ muducittapiyaṃ mama. [Gloss: By the Dhamma, (name) — may his/her heart likewise be soft and dear to me.]

Saṅghaṃ (name) yāla yāla mettāyāvaṃ muducittapiyaṃ mama. [Gloss: By the Sangha, (name) — may his/her heart likewise be soft and dear to me.]

Figure 7 — The Candle-Wick Yantra

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[diagram: an elaborate yantra drawn in the shape of a stupa (chedi). At the crown, a small seated Buddha image flanked by flourishes, captioned 'Namo Buddhāya'. Below, a grid of small cells runs down the body of the stupa in several tiers, each inscribed with a single letter or syllable too fine to read with confidence; the tiers are flanked by small bell- or stupa-shaped ornaments. Partway down, one row is captioned 'นามเรา' ('my name') — where the practitioner writes in his or her own name — and lower down a second grid tier repeats with another 'นามเรา' caption. At the base, the figure widens into a plinth bearing a circular rosette motif on one side and a hexagram (six-pointed star) enclosing further syllables on the other.]

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This yantra is for inscribing on a sheet of khoi [mulberry-bark] paper; made [into a wick] it serves like a candle lit in worship of the Buddha — whatever one wishes for, one obtains. One who is an enemy becomes a friend instead. If we wish to turn any enemy into a friend, this will do it; or if we wish for someone to love us, pity us, show us loving-kindness, and support and help us, this too will do it. Write our own name in the upper compartment marked 'นามเรา' ('my name'), then write that other person's name in the lower compartment marked 'นามเขา' ('his/her name'). Then roll it up as a candle-wick and light it in worship of the Buddha, and the wish shall be fulfilled.

Furthermore, besides being inscribed on paper for a candle-wick lit in Buddha-worship, this yantra may also be made into a flag to be planted at one's house, or about one's orchards, gardens, and rice fields, to protect against every kind of danger — most excellently.

Figure 8 — The Kalak (Thieving Crow) Yantra

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[diagram: a large yantra drawn in the shape of a crow with wings outspread, a long curved neck, and a beak crowned with a small crest of flourishes. Small spiral (snail-shell) motifs mark points near the head and the foot. The bird's breast and the lower portion of the body and wings are ruled into a grid of small cells, each inscribed with a numeral or short syllable too fine to read with confidence; the wing feathers likewise carry rows of numerals along their length. As explained on the following pages, the breast compartment of this figure — called the 'อกกา' (the crow's breast) — is where a target person's name or house is written for use with an accompanying incantation.]

Akhom [Magic] of Phra Narai — 75

This yantra is called the Kalak (Thieving Crow) Yantra. It is inscribed on a sheet of paper and then burned to ash; the ash is ground and mixed with turmeric to anoint the body, or made into a paste to redden the lips — a charm that greatly enchants people in general.

Devākani nikāvate vākahi susuhikārā kārebha bharekānebha pasusubhanesavāhā savāhuṃ. [Gloss: an invocatory string of power-syllables; the source does not gloss it word for word.]

This spell is for consecrating the Kalak yantra. Method of use: draw the figure of a crow on a sheet of paper, then put the heart-mantra of Lady Uma Bhagavati on the back of the paper. If you desire something involving someone, write that person's name into the crow's breast, then place a rice ball for the crow — three balls a day — and continue thus for a full 7 days, chanting every incantation given above according to the day's strength. Whatever house [the crow] then seizes upon, [the outcome] will come to that house.

If it concerns a dispute or quarrel with someone, write that person's name into the crow's breast, put the heart-mantra of the Fire God (Phra Phloeng) on the back, chant it 7 times, do this for 3 days, and give the crow rice balls to eat, 3 balls a day. The enemy who is in dispute with us will then be defeated by us...

[Page] 76

If you wish to make someone become a friend and ally to us, draw that person's image on paper, then place a picture of his house into the crow's breast, put the heart-mantra of the Moon (Phra Chan) on the back, then chant the incantation according to the day's strength; do this for 3 days, and give the crow rice, 3 balls a day. When the crow goes and seizes upon that person's house, he will become an ally to us.

If an enemy does us harm, draw the enemy's image on paper and place it in the crow's breast, put the yantra-heart-mantra of Phra Kan [a dark/death deity] on the crow's back, chant it 3 times, then give the crow rice, 3 balls a day, for a full 3 days. If it flies and seizes upon the enemy's house, the enemy will be defeated and suffer harm from us.

If you wish to gain personal power and majesty (tabo-decha), draw the figure of a crow on paper, put the Sun yantra on its back, then also put the heart-mantra of Phra Phrom (Brahma) on its back, then chant the incantation; give the crow rice, 3 balls a day, every day without fail, and you will gain very great power and majesty.

If you wish for someone who is angry with us to stop being angry, draw the image of that angry person and place it in the crow's breast, put the yantra of Phra Isuan (Shiva) on the back...

Akhom [Magic] of Phra Narai — 77

...then chant the incantation over a rice ball and give it to the crow to eat every day, one ball a day, according to the day's strength, and that person will stop being angry with us.

Figure 9 — The Market-Charming Yantra

(Written in the original manuscript as 'tong burì' [cigarette-leaf wrapper] and 'bai phlu' [betel leaf])

[diagram: a square frame with a small circle bearing a syllable at each corner and at the midpoint of each side; inside the square a diamond is inscribed corner to corner, within which is written, in two lines, 'ตองบุหรี่' (cigarette-leaf wrapper) over 'ใบพลู' (betel leaf), showing the yantra may be inscribed on either.]

This yantra design is for inscribing onto a betel leaf and chewing it together with the areca nut; it charms people in general. It is said that if you are going out to visit the marketplace, you should...

[Page] 78

...write this yantra design onto a betel leaf, then take it as a quid with lime and chew it together with the areca nut; then set out on your way to wherever you are going. Whomever you speak with, you will be loved and liked by that person you converse with. As for the word inscribed on the yantra, 'tong burì' — it means the banana-leaf wrapper used for rolling cigarettes. That is, besides consecrating a betel leaf, or writing this yantra figure onto a betel leaf, one may also write it onto the leaf-wrapper used for rolling cigarettes. Once the yantra is written, take that leaf-wrapper, roll it into a cigarette and smoke it; blow the smoke toward whomever you choose, and that person will come to love and be fond of you.

Akhom [Magic] of Phra Narai — 79

Figure 10 — The Diamond Mace (Vajra Club) Yantra

[diagram: an eight-pointed star (compass rose) formed of two crossed bars radiating from a small central medallion; each of the eight rays ends in a bead-and-flame finial, and at the tip of each ray, as well as in the central medallion, one syllable of the formula 'a saṃ vi su lo pu sa phu bha' is inscribed]

A saṃ vi su lo pu sa phu bha

This yantra is named the 'Diamond Mace' (ตะบองเพชร), or it may also be called the 'Eight-Direction Yantra.' It is for inscribing onto a protective cloth strip (pha prajiat) [worn or tied as a talisman], to be hung up about the house.

[Page] 80

...protects against every kind of danger, such as fire and robbers, and wards off sickness, illness, and calamity coming from all eight directions, warding off everything. Once you have finished [inscribing the yantra], animate/consecrate it by chanting this incantation:

A saṃ vi su lo pu sa phu bha Saṃ vi su lo pu sa phu bha Vi su lo pu sa phu bha Su lo pu sa phu bha Lo pu sa phu bha Pu sa phu bha Sa phu bha Phu bha Bha

[Gloss: a nine-syllable formula recited as a descending triangle, one syllable dropped from the front on each successive line.]

This incantation is called the 'Navahoracun' [Nine-fold Power / Nine Constellations], or the 'Heart of Itipiso.' It is a formula of very great and far-reaching power. This figure is set down here for those who wish to use this incantation: take it and inscribe it on paper made into the shape of a flag to guard against every kind of danger; or it may simply be written on a plain sheet of paper. Once inscribed, use this same incantation to consecrate it again, and it will then ward off every kind of danger.

Even just the Itipiso alone, this single formula by itself, can be used to consecrate...

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...can consecrate yantras of every kind. The teacher-masters of former times separated out the Itipiso verse for use in protection from danger; it can also be used in the way of loving-kindness and popularity charms. The names given to the various forms of Phra Itipiso are as follows:

1. Itipiso Rattanamala (Garland of Gems) 2. Itipiso Temthi (The Complete One) 3. Itipiso Paedthit (Eight Directions) 4. Itipiso Plaengrup (Transforming Form) 5. Itipiso Kring Traiphop (Ringing Through the Three Worlds) 6. Itipiso Narai Khaichak (Narayana Spinning the Discus) 7. Huajai Itipiso (The Heart of Itipiso)

All 7 of these together are called the Itipiso Konlabot [combination formulas]. Each one possesses vast and far-reaching power. Each of these Itipiso Konlabot formulas contains extremely intricate and elaborate material, which I will gather and explain in a separate section. In this particular book I have explained only item 7, the Heart of Itipiso, alone — which has already been explained in detail under Yantra Figure No. 11. Whoever wishes [to know more], please turn to and read it there.

[printer's signature/gathering mark: 6]

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In this section I will present the figure of the Eight-Direction Itipiso for you to see, as an example, as follows:

Itipiso, Eight Directions

[grid of 8 rows by 7 columns of Pali syllables, transliterated into Thai, forming the acrostic Itipiso/Buddha-virtue formula spelled out in eight directions — see the transcription for the exact syllables]

The Eight-Direction Itipiso is considered an extremely wondrous thing. The letters within the Buddha-virtue verse fall into exactly 7 columns of 8 letters each — fitting perfectly, neither short nor over — and so it is reckoned a formula of great wonder, deeply inspiring of faith. Set your mind and recite it with devotion; a great result will arise for you.

(The Heart of Itipiso is also found, the same in substance, in other treatises, though differing somewhat from this text, being from a different master.)

Akhom Magic of Phra Naresuan-Narai 83

Figure 11 Yantra Prasit (Yantra of Accomplishment)

[diagram: a stepped, diamond-shaped yantra set within an outer rectangular frame whose four corners are rounded roundels, each marked with a small Thai numeral. Short inscriptions run along the four sides of the outer frame. Within the frame, a large diamond is inscribed, containing a smaller diamond which in turn frames a square crossed by both diagonals; a small stupa-like emblem sits at the very center, with two more such emblems placed above and below it. Four small demon/yaksha-like faces are drawn at the inner corners of the large diamond. The Thai-transliterated Pali/khom syllables filling the frame and diamond bands are too small and faint at this resolution to read with confidence.]

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This yantra I shall call the Yantra Prasit (Yantra of Accomplishment). It is used for inscribing on protective cloth, on sheets of paper, or on sheets of silver, gold, or gold-copper alloy, made into a takrut [rolled amulet]. The treatise states:

'This yantra, inscribed onto even a single takrut, has nothing to which it can be compared. Its worth cannot be reckoned — it is valued at a full hundred bars of gold.'

Once the yantra has been properly inscribed, chant over it with 'A Saṃ Vi Su Lo Pu Sa Phu Bha' 108 times for the male piece, and 'A Saṃ Vi Su Lo Pu Pa Ya Pa' 108 times for the paired female piece, consecrating the two takrut together as a pair. This is called the 'Twin Navaharaguna.'

Explanation:

Even inscribed onto just a single takrut, this yantra, it is said, possesses value of the highest order, beyond comparison. It can be used for every purpose — for invulnerability of the body — and it can protect against every kind of danger and calamity. Wherever one goes, one will be welcomed by people, and gain and honor will come without difficulty. Whoever makes this yantra and keeps it with reverence and worship is said to possess a thing whose worth cannot be measured.

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[It is worth] even more than a hundred bars of gold. In saying that its value cannot be estimated, this shows that this thing is exceedingly excellent — even bringing a hundred bars of gold to compare would not compare at all. Therefore, I ask that you make one; benefit and gain will arise for you.

Why is it that this yantra is valued at the equal of a hundred bars of gold? It is because this yantra must be consecrated with the Navaharaguna [the Nine Virtues] a full 108 times. What is the Navaharaguna? For those who do not yet know, be informed that the Navaharaguna is the virtue of the Lord Buddha, the Fully Self-Enlightened One, which is the highest object of our reverence and veneration, and our refuge from danger. There is no other refuge more excellent than the Buddha. Moreover, it is the Buddha alone who can bring about auspicious victory for us; nothing else compares. For this reason, even valuing this yantra at merely a hundred [gold bars] is, in fact, still far too little — it cannot truly be compared with the virtue of the Lord Buddha. The power of the Buddha's virtue has nothing to compare with it; there is no price of any kind in this world that could be set against it.

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The Navaharaguna consists of 9 letters, namely: A, Saṃ, Vi, Su, Lo, Pu, Sa, Phu, Bha. These 9 letters are letters abbreviated from the Buddha's own virtues, as shown in the example below:

Itipiso, the Nine Virtues (Navaharaguna)

Itipiso Bhagavā [Thus is the Blessed One]

1. A = Arahaṃ — He who is far from defilement.

2. Saṃ = Sammāsambuddho — He who has rightly awakened by himself.

3. Vi = Vijjācaraṇasampanno — He who is perfect in knowledge and conduct.

4. Su = Sugato — He who has gone well.

5. Lo = Lokavidū — He who is the knower of the world.

6. Pu = Anuttaro purisadammasārathi — He who is the charioteer/trainer of persons who should be tamed; there is no other trainer that surpasses him.

7. Sa = Satthā devamanussānaṃ — He who is the teacher of gods and human beings.

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8. Phu = Buddho — He who is the Knowing One.

9. Bha = Bhagavā — He who is fortunate/blessed.

The Itipiso Verses Expounding the Nine Virtues (Navaharaguna) ______________________

1. Arahaṃ ['Worthy']

[Pali stanza, kept as transliterated in the text — Ārakattā kilesehi savāsanehi so muni / sabbapūjārahattā ca vidito arahaṃ iti] Gloss: Because that sage is far from the defilements together with their latent traces, and because he is worthy of all worship, he is known as 'Arahaṃ.'

2. Sammāsambuddho ['Perfectly Self-Enlightened']

[Pali stanza — Sammā sāmañca saccāni buddho ca aññabodhanaṃ / tena esa sammāsambuddho sabbadhammesu cakkhumā] Gloss: Because he has rightly and by himself awakened to the truths, and awakens others also, he is thus 'Sammāsambuddho,' possessed of the eye [of insight] into all phenomena.

3. Vijjācaraṇasampanno ['Perfect in Knowledge and Conduct']

[Pali stanza — Vijjāhi caraṇehesa sammadeva samāgato / vijjācaraṇasampanno uttamo devamānuse] Gloss: Because he is perfectly endowed with both knowledge and conduct, he is 'Vijjācaraṇasampanno,' supreme among gods and men.

4. Sugato ['Well-Gone']

[Pali stanza — Sabbaketasappahānena gato so sugato muni / sammā gamanena ācāya manasā sugato gato] Gloss: Because that sage has gone, having abandoned all defilements, and has gone rightly by a pure path and a pure mind, he is 'Sugato.'

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5. Lokavidū ['Knower of the World']

[Pali stanza — Lokaṃ viditvā sabbaṃ ñāṇena aññāsi sabbathā / nātho lokassa sammā va tena lokavidū jino] Gloss: Because, having known the whole world, he understood it fully in every way by knowledge, and is thus rightly the refuge of the world, the Conqueror is 'Lokavidū.'

6. Anuttaro purisadammasārathi ['Unsurpassed Trainer of Persons to be Tamed']

[Pali stanza — Sāretā naradammānaṃ akuppāya vimuttiyā / so anuttaro nātho purisadammasārathi] Gloss: Because he guides persons who need taming toward unshakeable liberation, this unsurpassed refuge is the 'Charioteer of persons to be tamed.'

7. Satthā devamanussānaṃ ['Teacher of Gods and Men']

[Pali stanza — Lokiyehi ca atthehi atho lokuttarehi ca / satthā devamanussānaṃ sātikā devamānuse] Gloss: Through both worldly and supramundane benefits, he is the teacher of gods and human beings, the benefactor of gods and men.

8. Buddho ['The Awakened One']

[Pali stanza — Sambujjhitā ca saccāni ketasaniddā pabujjhitā / sabbaso guṇavidesam-magato buddho naruttamo] Gloss: Because he has fully awakened to the truths, and has roused himself from the sleep of the mental fetters, and has arrived, through every kind of quality, at the highest, he is 'Buddho,' the highest of men.

9. Bhagavā ['The Blessed One']

[Pali stanza — Bhāgeyana bhaga-ammehi samaṅgī cātulo muni / karuṇāvarayutto ca vissuto bhagavā iti] Gloss: Because that peerless sage is endowed with good fortune and glorious qualities, and is joined with supreme compassion, he is renowned as 'Bhagavā.'

All of the verses set out above together constitute the Navaharaguna in full — that is, the Buddha-virtue verse expanded in detail. [The following] verse...

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All of this, when abbreviated down to its final form, comes to only 9 letters. If you wish to know the Navaharaguna in full detail, examine these verses; you will see that the Navaharaguna carries a very extensive meaning.

For this yantra formula, besides consecrating it with the Navaharaguna verses, it should also be consecrated with 'A Saṃ Vi Su Lo Pu Pa Ya Pa' another 108 times. This verse may possibly be a variant derived from the abbreviated letters 'Saṃ Vi Sa Pu Ka Ya Pa.' This abbreviation refers to the Heart of the Dhamma in 8 scriptures, and is thus the pinnacle of all Buddhist mantras. When the Buddha delivered his Dhamma teaching to liberate his mother, in order to repay the debt of gratitude owed to his mother, he taught using those same 8 scriptures.

Thus it can be seen that the verses inscribed to accompany each section of the yantra, as well as the verses used for consecration — each and every one of them — were all specially chosen from the most excellent Buddhist mantras. Whoever makes and keeps this yantra for worship may thus be said to possess something extraordinary within...

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...within one's own household — better than obtaining jewelry or money of great value.

While performing the rite of inscribing this yantra formula, even from the very moment you begin drawing the yantra's lines, and as you inscribe each and every letter, you should recite the Navaharaguna continuously throughout, without letting it lapse. If it is to be inscribed on a cloth, then enlarge the yantra figure in proportion to the cloth — it may be enlarged to any size at all. Or if it is to be inscribed on a takrut sheet, then shrink it down small enough to fit onto that sheet. The important point to be careful of is that none of the letters within the yantra figure should be allowed to become distorted or altered.

Whether you make it for your own worship, or make it for the benefit of others, set your intention so that it produces true benefit, keeping the mind firmly concentrated. Only then will the mantra that is consecrated become a truly potent, sacred mantra — and it will bring about the fulfillment of your wishes.

Akhom Magic of Phra Naresuan-Narai 91

Figure 12 Yantra Kan Phra Chim

[diagram: a stepped, pyramid-shaped yantra of several tiers of boxes narrowing toward the top, topped by a small seated Buddha image on a lotus-like base with a tall spire/flame finial above the head. The tiers, from top to bottom, hold varying numbers of boxes, each inscribed with a single Thai/khom letter or short syllable; small numerals mark some corners of the tiers. Partway down, two small demon or yaksha faces flank the tiers on either side. Within the lower tiers a small stupa emblem and a footprint-like emblem are inscribed in two of the boxes. Below the pyramid, a wider rectangular base register is divided into cells holding short syllable groups, with a small square inset near its center. The individual khom/Thai letters inside the many small cells are too small and faint at this resolution to read with confidence.]

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This yantra is called the Yantra Kan Phra Chim [the 'Phra Chim-Guardian Yantra'], used for inscribing on a wall. If one has not had the opportunity to make an image of Phra Chim to worship and revere, one should make this yantra instead — it may be written on a sheet of white cloth, or written on stiff paper, made into an additional protective covering-sheet for [an image of] Phra Chim. Whoever makes this yantra for worship will greatly increase their power and psychic potency. While performing the rite of drawing the yantra's lines, recite the following verse:

[Pali-derived numerological formula, kept as transliterated in the text: Pañca pañca abhiññā 5, aṭṭhu aṭṭha nāmaṃ 8, patti catubrahmavihāro 4, paṭisambhidāñāṇa 4, seṭṭha pañcapātaṃ 5, ravasatthānavanunāvahāratanuna 5, jevadasa pāramija mahātejo 7-3, upanunāmahādasusa 8-2, jamatuthā dassanasavayantu 5-1, unālomakavaraṃsiddhi — this is a mnemonic cipher linking magical syllables to numbered doctrinal categories (the 5 higher knowledges, 4 divine abodes, 4 analytical knowledges, etc.) rather than a grammatical sentence, and no separate gloss is given on the page]

Recite this continuously while drawing the yantra, until it is complete. When finished, consecrate it with the following verse:

Buddhānussati, Dhammānussati, Saṅghānussati [Recollection of the Buddha, the Dhamma, and the Saṅgha] 'Buddhaṃ jīvitaṃ yāva nibbānaṃ saraṇaṃ gacchāmi' [I go for refuge in the Buddha, as my life, until nibbāna] 'Dhammaṃ jīvitaṃ yāva nibbānaṃ saraṇaṃ gacchāmi' [I go for refuge in the Dhamma, as my life, until nibbāna] 'Saṅghaṃ jīvitaṃ yāva nibbānaṃ saraṇaṃ gacchāmi' [I go for refuge in the Saṅgha, as my life, until nibbāna]

Akhom of Phra Naresuan-Narai 93

Crocodile Yantra

Figure 13

[diagram: a stylized crocodile (or lizard) drawn in the shape of a dagger — a head with two small knobs and four clawed limbs, its body containing a 3x3 grid of nine cells inscribed with numerals/Khom characters, its lower body tapering to a long blade-like point; Khom-script inscriptions run down both edges of the blade and along each of the four limbs — illegible]

This yantra is called the Crocodile Yantra. It may be inscribed on white cloth or red cloth, or written on a sheet of paper. It is made into a canopy hung above [reading of final phrase uncertain].

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...Phra Chim: used together with the Yantra Guarding Phra Chim, Figure 12. This yantra can be made into a canopy to shelter the Buddha image, or made into a flag/banner to plant at a sand-stupa image [Phra Sai]. When this yantra is made and kept for worship, it will bring abundant fortune and merit — most excellent indeed.

Figure 14 — Yant Phra Chim, Style 1

[diagram: a triangular yantra topped with a coiled finial. Near the apex, inside a small circle, sits a single character. Below it, two stacked oval cartouches contain inscriptions. Khom-script text runs down both slanted sides of the triangle. At the base sits a rectangular panel containing three characters, bordered underneath by a further line of Khom script — illegible]

Akhom of Phra Naresuan-Narai 95

This yantra is called the Yantra of Phra Chim. Anyone who is not yet able to make a Phra Chim image for worship may first make and worship this yantra instead. This yantra is held to stand in place of a Phra Chim image — equal to making one. It may also be written on paper and used as a candle wick: take one baht-weight of beeswax and roll it around the wick, using nine strands of thread spun by a virgin (a chaste, unmarried woman) to form the wick. Or it may be written on a betel leaf and given to someone to eat, and one will receive the affection and compassion of that woman.

Furthermore, if one wishes to trade or do business, write this yantra together with the Phahung verse, then place it for a ritual bath in water, chant [illegible] parami- twice, then Jetana Namo eleven times, and use it to sprinkle the merchandise one wishes to sell. The remaining lustral water may be used to wash the face, rub on the body, or drink; whatever one wishes for will be fulfilled.

If one wishes to keep it for worship in the home, one should offer flowers to it every day without fail, and recite the blessing with the Phahung verse daily — one will then have happiness and prosperity.

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Figure 15 — Yant Phra Chim, Style 2

[diagram: a seated meditating figure (a monk or Buddha image) beneath a coiled finial, wearing a rectangular cartouche across the chest inscribed with four characters, flanked left and right by small flame-shaped finials with vertical Khom inscriptions beside them; the figure sits cross-legged atop a 3x3 grid of nine cells, each inscribed with a character — all illegible]

Akhom of Phra Naresuan-Narai 97

This Phra Chim yantra is of another style; its method of making and using is the same as the first yantra. This yantra can also be written on paper and made into a candle wick. Use one baht-weight of beeswax, rolled into a candle to offer to the Buddha; use nine strands of thread spun by a virgin to make the wick. While rolling the candle, chant the sacred verse 'Itipiso Bhagavāti' three or seven times. Having finished consecrating the candle, light it and offer it to the Buddha. (For consecrating this candle one may also use the heart-mantra of Itipiso: 'A Saṃ Vi Su Lo Pu Sa Bu Pha,' 'Ika Vid,' or 'Buddha-moya-vonaro.') Then recite the sacred verse 'Na Chā Li Ti' continuously until the candle is spent — one will thereby become loved and esteemed, an object of worship among all people.

If one wishes to make a love-charm candle, remove the uṇālōma (topknot mark) from the base of the Buddha image, then write one's own name at the base of the candle and the other person's name at its tip, and recite continuously until the candle burns out, using the sacred verse 'Na Chā Li Ti.' That person will come to feel great affection and love for you.

The Sacred Verse for Awakening the Phra Chim Yantra

For the Phra Chim yantra of both Style 1 and Style 2, once you have made it, awaken (consecrate) it with the following sacred verses:

A Saṃ Vi Su Pu — 108 [times] Ji Je Ru Ni — 108 [times] Na Chā Li Ti — 108 [times] Na Ma Pha Tha — 108 [times]

Each verse recited 108 times.

Having finished, then recite the following sacred verse in meditation: 'Chimphalī ca mahāthero, manussa-devatā-rājāno rakkhantu, pūjito so raho paccayādimhi, ahaṃ vandāmi sabbadā' (Homage to Chimphali, the great elder — may humans, gods, and kings protect him; he who is revered as our earliest refuge, I pay homage to him always). Chant 108 times. Or, if using either of the two yantras to make a candle wick, awaken it with the verse above by first awakening the yantra used for the wick, then rolling the candle. Once rolled, awaken it once more, just as with Style 2 of the Phra Chim yantra. When finished, light it and offer it to the Buddha. Once lit, recite the following sacred verse in meditation:

Akhom of Phra Naresuan-Narai 99

Om, Phra Phui, Phra Phai, and Phra Sahai [reading of these deity/spirit names uncertain], sacred and mighty in power, help carry the power of this yantra-verse across rivers, streams, and marshes, canals and swamps; may every ring and every amulet-cord likewise help carry the power of this yantra-verse to wherever we intend it to go. This sacred verse is to be chanted until the candle is entirely spent. This sacred verse is used in making lustral water, or when reciting for the sake of good fortune — it is very effective.

Figure 16 — Yantra of the Five Lord Buddhas

[diagram: an elaborate pagoda-shaped yantra. At the top, beneath a tiered spire and finial, sits a robed monk or Buddha figure inside a shrine-like frame, flanked by two characters. Below the figure runs the inscription 'Namo Buddhāya' down the centre. The lower body of the pagoda is built from tiers of grid-cells, each inscribed with a Khom character, several cells also marked with small stupa icons, flanked on both sides by banner-flags and stupa finials. At the base sit three separate diamond-lattice cartouches, each bordered by a rectangle and inscribed with characters — all Khom-script content illegible]

Namo Buddhāya (Homage to the Buddha — the five syllables here representing the Five Lord Buddhas)

Akhom of Phra Naresuan-Narai 101

This yantra is called the Yantra of the Five Lord Buddhas. Its method of making and consecrating is the same as the candle-wick yantra shown in Figure 7; readers are asked to turn back and review it again. Besides being written on paper and used as a candle wick offered to the Buddha to overcome enemies and rally friends, this yantra may also be written on paper and used daily as a candle wick offered to the Phra Chim image. It may also be written on paper, made into powder, applied to a sheet of lead, and steeped in oil to be offered daily to Phra Chim. Or, if one has a dispute or lawsuit with someone, one may use this yantra as a candle wick, writing one's own name and the name of one's opponent in the yantra's designated compartments, then worship the Buddha and recite in meditation until the candle is spent — victory will follow. Or if one wishes for a lord or person of rank to feel affection, pity, and compassion for oneself, write that person's name into the yantra and then worship — this too will occur. The yantra may also be made in the form of a flag for worship — most excellent indeed.

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Figure 17 — Phra Chim Flag Yantra

[diagram: a square yantra containing an inner diamond frame with a small circle at the centre; the diamond's four triangular sections and the square's four sides are each inscribed with a character; the outer corners of the square carry star-burst finials, and each of the four outer edges is labelled with paired characters — all Khom-script content illegible]

This yantra is called the Phra Chim Flag Yantra. Those who have already made a Phra Chim image should also make this yantra to accompany it—

Akhom of Phra Naresuan-Narai 103

—because this yantra is meant to be planted beside the Buddha image, being called the flag proper to that image. The method: take white cloth and cut it into the shape of a flag, with width and length judged to look fitting and handsome; if a larger flag is wanted, cut the cloth larger as desired. It is better to make the yantra large rather than small, because the characters can then be written clearly and more easily than on a small one. The flagpole should be made of chai-phruek wood (Cassia javanica, the 'victory tree').

Once the yantra has been written on the cloth, consecrate it with the following sacred verse:

'Buddhaṃ saraṇaṃ gacchāmi. Dhammaṃ saraṇaṃ gacchāmi. Saṅghaṃ saraṇaṃ gacchāmi.' (I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Sangha for refuge.)

This verse is to be recited in meditation while drawing the Buddha image at the centre of the yantra, and also when writing the yantra of the Buddha.

'Uṇālomā aṅkāravijāyate' — this verse is for writing the uṇālōma (the sacred curl/topknot mark).

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'Ehi janā mahājanā sabbasenā ca pūjito, sabbasukhā mahālābhā sabbabhogā vināsasanti asesato ma-ucittaṃ ma a u brahmacariyaṃ' (Come, O people, great crowds, all armies — revered; may all happiness, great gain, and all fortune arrive without end... a verse invoking universal welfare and the holy life — exact sense of the closing syllables uncertain).

This sacred verse is for consecrating the chai-phruek wood that is made into the flagpole of the Phra Chim flag.

Figure 18

Phra Chim Flag Yantra

[diagram: a rectangular yantra bordered on all four sides by a continuous band of Khom-script inscription; the interior is divided into two rows of diamond-shaped compartments (a lattice of joined diamonds), each compartment inscribed with a character — all Khom-script content illegible]

Akhom Magic of Naret-Narai — page 105

This yantra is called the yantra of Phra Chim, the same as figure 17. The reason there are two duplicate yantras is that if the one who had the Phra Chim image made also had this accompanying figure made, it would be all the more excellent. It may be made as a pair or singly. If made singly, mount it pinned on the right side of the Buddha image; if a pair is to be made, pin one on each side. Yantra figure 18 is for those who wish to make the paired set to worship Phra Chim — pin figure 17 on the right side and figure 18 on the left side. This method is the same as for yantra figure 17, differing only in the mantra recited during the consecration. This yantra still uses a cloth panel shaped like a gem, using ChaiPhruek wood as the stem in the same way. The mantra for consecrating the ChaiPhruek-wood stem is as follows:

'Iti bhagavā kalā suddhā titi tutu.' During the waxing moon, recite this mantra ending with 'titi'; during the waning moon, recite the same mantra but end with 'tutu.'

When the consecration rite is complete, mount it pinned at the place of worship beside the Phra Chim image. Prepare flowers, incense, and candles to offer to it, and recite the verse for offering flowers, incense and candles as follows:

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'Imaṃ aggidīpaṃ pupphaṃ chimphalī mahā-gejaṃ ahaṃ demi' — [Pali offering formula: 'I offer this light and these flowers to great Chimphali.']

After reciting the verse for offering flowers, incense and candles, recite the following verse:

'Sabbe janā bahū janā āgaccheyya āgacchāhi' — [Pali: 'May all people, many people, come; come to me.']

This verse is a mantra for invoking good fortune. Recite it every day without fail, three times a day as is fitting, and wealth will flow in without ever ceasing.

Akhom Magic of Naret-Narai — page 107

This yantra is called the Mahaniyom Yantra ("Great Charm/Popularity Yantra"). It is to be inscribed on a sheet of copper, lead, gold, silver, or naga-alloy [a gold-silver-copper alloy], and serves as a charm to attract people generally. Tradition holds that if you wish to prevail in a dispute with anyone, inscribe this yantra on a copper or lead sheet, then soak it in water, consecrate it as holy water, and empower it with the mantra of the Five Buddhas: 'Namo buddhāya, sabbe janā bahū janā.' Then drink that holy water and rub it on your face; whomever you are in dispute with, you will prevail over them. Or make the holy water and rub it on the face to gain great popularity with a superior, or so that ordinary people who see your face will feel compassion and affection for you.

Figure 19

The Mahaniyom Yantra

[Diagram: a diamond shape inscribed within a square frame, with a small circle at each of eight points — the four corners of the outer square and the four points of the inner diamond. Each circle is marked with a Thai numeral. Along the diagonal lines are khom/akhom characters within the yantra, illegible. At the center is a tiered pedestal shape resembling a stupa, marked with the character "ยม."]

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Figure 20 The Mahalap Yantra ("Great Fortune Yantra") [Diagram: a stepped, pyramid-shaped figure resembling a stupa base, built of rows of squares stacked in tiers. The topmost tier is a small inverted-bell-shaped finial. Each descending tier contains cells filled with khom/akhom characters, illegible, flanked on both sides at every tier by small bell-shaped finials. The bottom row is a line of X marks.] — according to whatever one wishes.

Akhom Magic of Naret-Narai — page 109

This yantra is called the Mahalap Yantra ("Great Fortune Yantra"). It is to be inscribed on a sheet of silver, gold, or lead, or it may be inscribed on white or red cloth made into a banner, to be kept for daily worship in the household. According to the texts, it is said to be a supremely excellent yantra: to obtain whatever you desire, invoke this yantra, or invoke it to make holy water, then consecrate it reciting this mantra:

'Vedāsāku kusādevā dāsāgā tasāyathi kuku thibhūbhū mahālābha bhavantu me' — [Pali: 'May there be great fortune for me.']

When the recitation is complete, whatever single thing you wish for will be entirely fulfilled according to your wish. This mantra, it is said, may also be recited over rice given to an animal to eat, so that the creature becomes tame and easily gentled — creatures such as birds and fish. When we take food and consecrate it with this mantra, then give it to birds to eat, or to fish to eat, the birds and fish will become tame and come to us, so that we may catch hold of them and play with them. But this mantra must be recited with loving-kindness and compassion for the creature; once the creature is tame, it may be caught —

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— not to be used as food for the creature. If one does that, the mantra will decline, and the incantation will lose all its sacred power.

As for this mantra, it is not only tame creatures — even ferocious wild beasts of the forest: once we have recited this mantra, even when we walk through the forest we need not fear that wild animals such as fierce tigers or savage elephants will do us harm. Reciting this mantra causes even ferocious beasts to become kind-hearted, losing their cruelty and becoming our friends. Consider the example of Prince Suvannasam [Suvarnasama], who, while dwelling in the forest, was surrounded by a retinue of deer; whenever he went to fetch water, a whole host of various animals — and birds too — would follow him as his retinue, all through the power of this mantra of loving-kindness and great popularity. If we wish our domestic animals to be tame, or wish other creatures that come to live with us to be tame and not wander off elsewhere, then recite this mantra over rice and give it as alms every day, and our animals will never leave us.

Akhom Magic of Naret-Narai — page 111

Figure 21

The Yantra of the Triple Gem

[Diagram: above a grid, two rows of khom/akhom characters, illegible. In the middle is a two-peaked tiered pedestal shape resembling a stupa; the left peak is marked with the numeral 8, the right peak with the numeral 2.] Below is a 3x3 grid of cells containing the following Thai numerals: 7 5 7 1 3 1 3 5 7

This yantra is called the Yantra of the Triple Gem, also known as the Remembrance of the Triple Gem. This yantra is for inscribing on a takrut [rolled amulet cylinder] or on white cloth,

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— to be kept to protect the body from various dangers, very effectively. Once the yantra has been inscribed, consecrate it with the mantra of the Five Buddhas, 'Na Mo Phut Tha Ya.' When consecrating, recite as follows:

Na Mo Phut } thasami — consecrate it for 108 repetitions Tha Ya

Then inscribe the number-yantra stamped at the head and tail [of the amulet] with these numbers:

7 7 3 7 7

Once the numbers are stamped at the head and tail, inscribe the numbers stamped at the neck/collar section as follows:

5 1 3 1 9

Akhom Magic of Naret-Narai — page 113

Explanation

The term 'paired florets' here means: this yantra may be inscribed on a sheet of silver, gold, or naga-alloy and made into a Sarika [myna-bird charm]. The Sarika takrut must be made in two pieces: one 'male' floret and one 'female' floret. When in use, hold them in the mouth — one held on the upper side, one held on the lower side. Most Sarika takrut are made quite small; the male piece is placed at the base of the gum on the upper side, the female piece at the base of the gum on the lower side. One who holds the Sarika takrut in the mouth, it is said, gains exceptional charisma — whatever one speaks to anyone becomes trusted and well received, and even in asking anything of others, one's wishes are readily fulfilled.

Even without holding this Sarika takrut in the mouth, it may instead be placed in a container of lip powder. When going to meet someone in order to charm them, take the powder that has been kept with the Sarika takrut, consecrate it with the mantra, apply it to the lips first, and only then go to converse with the other person. Or, instead of making it into a takrut, it may be inscribed on a sheet of lead and placed in the powder container — this has the same virtue. The mantra for consecrating the Sarika lip powder is as follows:

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'Karavika saro iva saro oṭṭhajivhā samājina nipati samayaṃ ahaṃ vacanaṃ sutvā jivhāya madhuraṃ madhukā vācanti subhāsitaṃ saddaṃ sutvā piyasaddā sabbe janā bahū janā sabbe itthiyo purisā darakā saddā nusanti pipatiyā manuññaṃ gahetvā gaṇhāhi dabbhaṃ jumhitvā hadayaṃ cittaṃ sabbajanaṃ dhammadesanā pañca buddhā namāmihaṃ' — [Pali verse invoking the sweet voice of the karavika bird, an eloquence mantra calling for one's speech to become as sweet as honey and beloved by all people — women, men, and children alike — paying homage to the Five Buddhas.]

This mantra is for consecrating gold, and for consecrating [lip-]powder, according to the day of the lunar month; consecrate it just before going out to sing. This means: if you are going to sing and want your voice to be melodious and captivating to the listener, consecrate it with this mantra and then go and sing — those who hear the voice will be exceedingly pleased with you. (Both male and female singers should take note of this.)

As for the method of consecrating the gold, it is done as follows. Take gold and beat it into a thin sheet. Then take rak-lacquer sheath and chum-saeng wood sheath and fashion them into the handle of an inscribing stylus. Then use that stylus to inscribe a Buddha image onto the thin gold sheet that has been beaten out. When going to preach a sermon, or to chant, or to sing, roll up that gold sheet and tuck it into your garments. Whoever hears our voice, or wherever our voice happens to reach, our voice will become a charm —

Akhom Magic of Naret-Narai — page 115

— wherever it reaches, anyone who hears our voice will come to feel loving-kindness, compassion, and affection for us; even without having seen our face, they will feel as though their heart could break with longing.

If you are going to see an official, a lord, or a person of great merit and high rank, tuck it on the right side. If you are going to see a woman, tuck it on the left side. A preacher going to give a sermon should tuck it on the right side.

As for the method of making the Sarika [charm] or inscribing the Buddha image on the gold sheet: first look for an auspicious day and hour. Then arrange one set of bai sri [ceremonial floral offering], one basin for washing the face, one baht coin, and one piece of white cloth to sit on while performing the rite. As for the place to do the inscribing, it is best if you are able to go and do it inside the ordination hall [ubosot]. Set your mind and make a solemn vow before the principal Buddha image in the ubosot, asking that the object attain sanctity, miraculous power, and great potency. Once the vow is made, use the inscribing stylus to inscribe the Buddha image; when finished, consecrate it with the mantra given above. Then roll up the gold sheet for use — it is called a gem beyond price.

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Figure 22

The Snail-Shell Yantra

[Diagram: a square frame with diagonal lines forming an inner diamond shape. At each of the four corners of the outer square is a character/numeral (top-left resembling 2, top-right resembling 8, bottom-left resembling 3, bottom-right resembling 9), and at each of the four points of the inner diamond is a khom/akhom character, illegible. In the center of the yantra, the Thai word "นาม" (name) is written.]

This yantra is called the Snail-Shell Yantra, used at a time of legal dispute, or when one wants to work a charm. If you are in a dispute with someone and want your case to prevail, obtain a cracked alms bowl, inscribe the yantra inside that cracked bowl, and once done, bury the bowl in the ground, at least one cubit deep — then your case will find its way to victory. And if you wish for someone to fall in love with you, take one dead, hollow apple-snail shell, inscribe the yantra on a sheet of paper, place the paper yantra inside the snail shell, and consecrate it with the mantra 'Na Mo Phut Tha' according to the day of the lunar month, then go and bury it beneath the [house] stairs.

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Akhom Magic of Phra Narai

If there is anyone who is our enemy, and we wish to make him leave us or go his separate way, mold a figure of him in beeswax, seal its mouth shut, then chant [the spell] Panjasakha [Five Branches] over it. That enemy will then be unable to do us any harm.

(Regarding this Conch-shell Yantra, one teacher-master said: "When we wish to work against a woman, or to make people lose their peace, bringing only ruin and loss to them, or to break apart friends and kin so they turn against one another — for working against a woman, take [the charm] and bury it beneath the house stairs. If it is to break people's harmony with one another, or to bring ruin and destruction, bury it beneath the house [floor] or in a cemetery.")

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Figure 23 Front Ruesi [Hermit-Sage] Yantra

[A 9x9 grid yantra filled with Thai numerals, symmetrical about its center, forming a numerological diagram — the numbers step outward from a central 1 through a repeating 1–7 sequence.]

This yantra is called the Ruesi Yantra. It is for inscribing onto a sheet of gold, a sheet of nak [gold-copper-silver alloy], or a sheet of silver, made into a takrut [amulet tube] to protect the wearer and guard against all manner of harm — it wards off every kind of ghost. Once the yantra has been inscribed, consecrate it with the sacred formula "Patuttaro," [chanted] 11 times or 7 times.

Akhom Magic of Phra Narai 119

Figure 24 Back Ruesi [Hermit-Sage] Yantra

[A 4x4 grid yantra; each cell holds a character — some appear to be Khom/akkhara script in the yantra, not confidently legible — paired with a Thai numeral, with values roughly 16, 9, 5, 1 / 3, 6, 14, 1 / 11, 12, 4, 8 / 14, 7, 1, 22.]

This yantra is inscribed as a pair with the yantra in Figure 23. That earlier yantra is for the front side; this one is for the back, making it a double-sided yantra. It may be made into a takrut [amulet tube] or into a prajiat cloth [protective cloth strip]. As for the back-side yantra, once inscribed, it should be consecrated with the Mongkhon Chakkrawan [Cosmic Blessing chant]. There are two versions of this Mongkhon Chakkrawan formula: the Lesser Mongkhon Chakkrawan, and the Greater Mongkhon Chakkrawan. As for the consecration, it is best of all if both formulas can be used to consecrate it. Here, both formulas are presented. The...

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[The practitioner] wishing to use one formula or the other for consecration may do so, or may use both formulas together.

Lesser Mongkhon Chakkrawan [Cosmic Blessing]

[Pali:] Sabbabuddhanubhavena sabbadhammanubhavena sabbasanghanubhavena buddharatanam dhammaratanam sangharatanam tinnam ratananam anubhavena caturasitisahassadhammakkhandhanubhavena pitakattayanubhavena jinasavakanubhavena sabbe te roga sabbe te bhaya sabbe te antaraya sabbe te upaddava sabbe te dunnimitta sabbe te avamangala vinassantu. Gloss: By the power of all the Buddha, by the power of all the Dhamma, by the power of all the Sangha; by the power of the Three Jewels — the Jewel of the Buddha, the Jewel of the Dhamma, the Jewel of the Sangha; by the power of the eighty-four thousand sections of the Dhamma; by the power of the Three Pitakas; by the power of the Victor's disciples — may all illnesses, all dangers, all perils, all calamities, all evil omens, and all inauspicious things be destroyed.

[Pali:] Ayuvaddhako dhanavaddhako siriwaddhako yasavaddhako balavaddhako vannavaddhako sukhavaddhako hotu sabbada. Gloss: May there always be an increase of lifespan, an increase of wealth, an increase of glory, an increase of fame, an increase of strength, an increase of beauty, an increase of happiness.

[Verse:] Dukkharogabhaya vera, soka sattu ca upaddava, aneka antarayapi, vinassantu ca tejasa. Gloss: May suffering, illness, danger, enmity, sorrow, foes and calamities, and the many perils, all be destroyed by this power.

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[Pali:] Jayasiddhi dhanam labham, sotthi bhagyam sukham balam, siri ayu ca vanno ca, bhogam vuddhi ca yasava, satavassa ca ayu ca, jivasiddhi bhavantu te. Gloss: May you have victory, wealth, gain, safety, fortune, happiness, strength, glory, long life, beauty, prosperity, growth, and fame; may you live a hundred years, and may your life succeed.

[Pali:] Bhavatu sabbamangalam, rakkhantu sabbadevata, sabbabuddhanubhavena, sada sotthi bhavantu te. Gloss: May every blessing be yours; may all the deities protect you; by the power of all the Buddha, may you forever be safe and well.

[Pali:] Bhavatu sabbamangalam, rakkhantu sabbadevata, sabbadhammanubhavena, sada sotthi bhavantu te. Gloss: May every blessing be yours; may all the deities protect you; by the power of all the Dhamma, may you forever be safe and well.

[Pali:] Bhavatu sabbamangalam, rakkhantu sabbadevata, sabbasanghanubhavena, sada sotthi bhavantu te. Gloss: May every blessing be yours; may all the deities protect you; by the power of all the Sangha, may you forever be safe and well.

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This Lesser Mongkhon Chakkrawan mantra, it is said, is exceedingly excellent. If anyone wishes to consecrate a takrut, a prajiat cloth, or any other kind of protective charm, and wants it to become a charm of allure for people in general, let him consecrate it with this mantra. If he wants it to grant power and prosperity in wealth and status, let him consecrate with this mantra as well. Or if he wants illness, misfortune, accidents and dangers, and various evils — all inauspicious things — to be destroyed and vanish, let him recite and chant this mantra every day without fail.

Whoever diligently and continually recites this mantra will prosper with eight blessings: prospering in lifespan, prospering in wealth, prospering in glory, prospering in status, prospering in strength, prospering in complexion, and prospering in bodily and mental happiness.

In the sacred formula of this mantra, the phrase 'bhavantu te' occurs in four places. If you wish to consecrate an object for the benefit of someone else, recite the formula exactly as it is, with no need to change it. But if you are chanting it for your own prosperity and flourishing, then...

Akhom Magic of Phra Narai 123

Change the word 'te' in the phrase 'bhavantu te' to 'bhavantu me' throughout. Then glory and well-being will keep coming without ceasing. This is an exceedingly excellent mantra.

Greater Mongkhon Chakkrawan [Cosmic Blessing]

[Pali:] Siri dhiti mati tejojaya siddhimahiddhimahaguna parimita punnadhikessa sabbantarayanivaranasamatthassa bhagavato arahato sammasambuddhassa — by the power of the thirty-two marks of a great man, by the power of the eighty minor characteristics, by the power of the one hundred and eight blessings, by the power of the six-colored radiance, by the power of the halo of light, by the power of the ten perfections, by the power of the ten higher perfections, by the power of the ten ultimate perfections, by the power of morality, concentration, and wisdom, by the power of the Buddha — Gloss: [invoking] the glory, steadfastness, wisdom, fiery victory, accomplishment, great supernatural power and great virtue, of the boundlessly meritorious Blessed One, the Worthy One, the Perfectly Self-Enlightened One, able to ward off every danger...

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by the power of the Dhamma, by the power of the Sangha, by the power of splendor, by the power of supernatural accomplishment, by the power of strength,

by the power of the knowable Dhamma, by the power of the eighty-four thousand sections of the Dhamma, by the power of the nine transcendent states, by the power of the Noble Eightfold Path, by the power of the eight attainments, by the power of the six higher knowledges,

by the power of the wisdom of the Four Noble Truths, by the power of the wisdom of the Ten Powers, by the power of omniscient wisdom, by the power of loving-kindness, compassion, sympathetic joy, and equanimity, by the power of all protective chants, by the power of taking refuge in the Three Jewels —

Akhom Magic of Phra Narai 125

[Pali:] Tuyham sabbarogasokupaddavadukkhadomanassupayasa vinassantu, sabbantarayapi vinassantu, sabbasankappa tuyham samijjhantu, dighayuta tuyham hotu satavassajivena samangiko hotu sabbada, akasapabbatabhumigangamahasamuddha arakkhaka devata sada tumehi anurakkhantu. Gloss: May all your illnesses, sorrows, calamities, suffering, grief, and despair be destroyed; may every danger too be destroyed; may all your intentions succeed; may you have long life; may you always be endowed with a hundred years of living; may the guardian deities of the sky, the mountains, the earth, the rivers, and the great ocean forever protect you.

As for the word 'tuyham' [to you] here — if you are consecrating something for your own benefit, change it to 'amhi' [to me]. If you are doing it for someone else's benefit, keep using the original form.

May every blessing be yours; may all the deities protect you; by the power of all the Buddha, may you forever be safe and well. May every blessing be yours; may all the deities protect you; by the power of all the Dhamma, may you forever be safe and well. May every blessing be...

126

May all the deities protect you; by the power of all the Sangha, may you forever be safe and well.

(As for the word 'te' in the phrase 'bhavantu te' — if anyone wishes to do this for his own benefit, change it to 'me,' as already explained in the Lesser Mongkhon Chakkrawan mantra.)

[Pali:] Nakkhattayakkhabhutanam papaggahanivarana, parittassanubhavena hantva tesam upaddave. Gloss: By the power of this protective chant, which wards off the stars, yakshas, spirits, and malevolent planets, may their calamities be destroyed.

This particular formula should be chanted 3 times. This mantra is even more excellent than the Lesser Mongkhon Chakkrawan. Even the Lesser Mongkhon Chakkrawan mantra is already considered a supremely excellent mantra, yet the Greater Mongkhon Chakkrawan formula has even greater power still — able to dispel every calamity that might arise from any direction. Whatever one wishes for will be accomplished in every respect. If this formula is recited every day, one will live even longer than a hundred years, and all the deities will protect...

Akhom Magic of Phra Narai 127

...protecting and guarding, free from illness and danger, having only happiness and prosperity — one will surely become beloved and cherished by both humans and deities.

(If this mantra is to be chanted for your own benefit, change the word 'tuyham' to 'mayham,' 'tumehi' to 'amhi,' and 'te' to 'me,' throughout.)

Figure 25

Panjasakha [Five Branches] Yantra

[A diagram of two human figures standing facing each other, each marked with characters — some appear to be Khom/akkhara script in the yantra, not confidently legible — at the head, torso, arms, and legs, and each topped with an oval bearing Khom-script characters floating above the head. The left figure is labeled 'male,' the right figure labeled 'female.']

This yantra is called the Panjasakha Yantra, meaning 'Five Branches.' It means that when a person first comes to be conceived and born, they become...

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As for that male or female human being — at the very first, they call it a 'kalala' [embryonic drop]. To give a comparison, it is as if one took a fine strand of hair and split it into eight parts, then dipped only one of those parts into sesame oil and lifted it up to let it hang. The drop of sesame oil that trickles down and clings to the tip of the hair — round in shape and so tiny it is almost invisible — that, they say, is called a 'kalala.' A human being, at the moment of first conception, comes into being as a kalala in just this way. Then that kalala gradually grows: from a clear droplet it becomes a dark clot, called 'chana' [thickened mass]. From 'chana' it then becomes 'pesi,' meaning a lump or piece of flesh. From that round lump of flesh, five buds arise: the first bud becomes the head; the second and third buds become the right and left arms; the fourth and fifth buds become the right and left legs. Those buds gradually grow and develop, and then appear clearly as a head and limbs. This is why it is called 'panjasakha' [five branches] — a human being comes to be formed as panjasakha in this manner.

This yantra can be used in many ways, as will be explained in turn. One way is to use it as a charm to make a man and woman fall in love with each other, their hearts bound together in mutual affection — turning a man and woman who are enemies into...

Akhom Magic of Phra Naresnarai, p.125

[a section on renewing lost friendship, continuing from the previous page:] ...friends. For a husband and wife who used to live together but then separated, to make them come back together again, the master instructs: write this yantra on a sheet of paper as two figures, namely one figure of a man and one of a woman. Then write the man's name and the woman's name onto the two yantra figures. Then consecrate it according to the wish of the person.

If you want a woman to love you, to have her heart yearn and dream of you, enchant with this mantra: "Om phama-yon, phamayon-isi" [invocation syllables] — young girl, grown girl, sacred leaf-fan, golden leaf, spray of phamayon; [her] heart moans and weeps, longing for me, my nose running full from the heat of the burning sun — do not let Orathai [poetic name for the beloved maiden] come looking for me. Success, om, kara, svaha.

(Regarding this mantra verse, when the book was first printed a reader asked: in the line "do not let Orathai come looking for me," is the word "do not" [อย่า] a mistake, since this mantra is cast so that the woman's heart will yearn for the caster — so why would it then forbid her from coming? The answer given: this mantra verse may have been altered by the author-teacher himself, or it may simply not be accurate.)

["5" — a printer's signature/quire number at the foot of the page]

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...has two versions. I have merely selected and copied out the verses to match exactly with the original khoi (mulberry-paper) manuscript.)

After chanting this mantra, blow it and entrust it to Phra Phai [the Wind God]. Ask Phra Phai to blow gently and carry the scent of these offered flowers to the woman's house. Once the woman smells our flowers' scent, her heart will begin to yearn and dream of us; she will grow restless at home and be unable to stay, and will have to come seek us out.

(In truth, this practice of blowing the mantra and entrusting it to Phra Phai — as far as I know it is called "the reminding deity" [thep ramluek] — is a different thing, not the spell for entrusting to Phra Phai. The spell for entrusting to Phra Phai is: after extinguishing a candle, wave your hand to send the candle-smoke off, then recite: "Phutho rahang phutho, nachatidime amaʼu, phutho rahang phutho."

Also, the "reminding deity" mantra is to be used only together with the five-branch [bencha-sakha] yantra. If separated out and used alone, it is said to produce no effect at all; but combined with another mantra verse it may still work.)

If the woman's heart remains hard and she does not come to us, consecrate with the sacred verse: "Om, reminding deity, tremble [her] mind, tremble [her] heart, tremble..." [continues on the next page]

Akhom Magic of Phra Naresnarai, p.131

...make her heart restless from dawn till dusk; let her do no work, let her not sleep, let her not lie down on pillow or mattress; let her long and pine for me until she comes to sit, waiting properly, sitting gazing only at my shadow; let the lady cling and embrace, delighting and caressing — dear Lord Phra Phai, come and receive the offering. Success, om, svaha.

Before reciting this sacred verse, arrange the offerings for Phra Phai, speak the words inviting Phra Phai to our place of worship, and once that is done, recite this mantra to its end and entrust it to Phra Phai to carry to the woman's house. Press the palms together as if cradling Phra Phai within them, bring them in, then open the hands outward to send Phra Phai off to find the person we desire. This mantra verse is called "the reminding deity."

(A reader asked, at the first printing, how the offerings for Phra Phai are arranged and what they consist of, and what the words are for inviting Phra Phai to our place of worship. The answer: "The offerings consist of spicy shrimp salad, grilled fish, and sweets with milk and cream, placed in a small leaf tray." The invitation to Phra Phai runs: "Om, dear Lord Phra Phai, come and be glorious; [let your] tongue [several words illegible] the sacred mantra-spell so that it may pass beyond streams, marshes, canals, swamps, and the great wide river between — the sacred verse [continues]."

p.132

...to draw that other spirit's mind [to me]. Dear Lord Phra Phai, please blow and bring that other person's heart to my heart. Akaccha-ya, akaccha-hi, ehi cittang, ehi cittang mama." The teacher-master instructed it this way.)

Om, Phet Phanyathon [a swift meteor-spirit], travelling across the sky, I shall call your radiance to come; I shall send your radiance to the fair, adorned young maiden, the virgin girl — go swiftly. Success, om, svaha. This mantra verse is called the Phet Phanyathon mantra; it is recited to invite the Phet Phanyathon spirit, and once he has come, to have him go and tell the woman we desire. That woman's heart will then grow restless; unable to remain at home, she must come seek us out.

(The reader raised a further question: "Is the Phet Phanyathon invocation to be recited right after the reminding-deity mantra? If so, I wonder — once we have already performed the loving-kindness reminding-deity rite and sent it off with Phra Phai, why would we then also need to invite Phet Phanyathon to help tell the woman we desire?" The answer: "The reason for using Phet Phanyathon is that he goes in place of the person who must fetch the woman. This Phet Phanyathon spirit is a capable one, and must go and help retrieve her, wrestling her free and bringing her.")

Even so, the Phet Phanyathon spirit himself might go astray, in the middle [of the road — continues on next page]

Akhom Magic of Phra Naresnarai, p.133

...the road, so that he does not go straight to the woman's house, one should recite the sacred verse: "Sothaya, om ki ki, do not stop, Phra Thisarakawayo chatu, om phatchami sothaya, maranang phave." This mantra verse is for reciting when sending Phet Phanyathon out to find the woman, so that he does not stray and dawdle along the way.

If instead we ourselves are going to seek out the woman, consecrate the yantra with the sacred verse:

"Om itthilingang purisasavaho achayasa"

This verse is for enchanting around the yantra. As we set out on the journey, recite it continuously; the woman, though at home, will be unable to stay in and must come out and show her face so that we may see her.

"Imang pinthukappang karomi. Tutiyampi imang thu-pinthakappang karomi. Tatiyampi imang pinthukappang karomi."

This sacred verse is for [marking] the dots of the five branches; once they are made, [the mark] is then smoked to form a candle-wick. As for the candle used for the smoking, take one baht-weight of resin powder and smoke it into a candle. (The word "pinthu" [dot/point] means...) [continues on next page]

p.134

[continuing:] take some object, for instance a black pencil, and dot it onto the yantra as an act of consecration, as though the figure in the yantra becomes imbued with life. As for the term "bencha-sakha" [five-branch], it refers to the five points already explained above. The method for making the bencha-sakha dots is: take an iron stylus or a pencil and touch it down onto the head, both arms, and both legs, while reciting this accompanying verse:

"Rupa-khandho, vedana-khandho, sañña-khandho, sankhara-khandho, viññana-khandho."

This verse is called the bencha-sakha verse; recite it while touching the object onto each of the branches/points, covering all five points, once for each point. Once the yantra is drawn on the paper, have [several words illegible] write down the woman's name. In the yantra figure that is drawn, the female figure should be drawn on the left and the male figure on the right. Then take two overlapping ruk-leaves ["leaves of love"] and place the yantra marking the male and female figures upon them (see accompanying picture). Then take this sacred verse, "Om itthitang," and encircle [the figures] with it, either reciting it aloud alone, or else writing the sacred [verse — continues on next page]

Akhom Magic of Phra Naresnarai, p.135

[continuing:] this sacred verse may also be written into the overlapping ruk-leaves themselves; if writing it down, one should recite it at the same time.

After this, perform the rite of binding the mind and binding the emotions, to consecrate the yantra figure so that it becomes vivid and alive.

Sacred verse for binding the mind

"Ma o usiwang, phrom-rup nihuhang" (say the name [of the person]) "namani namani, cittang, phuddhang arammanang, dhammang arammanang, sanghang arammanang."

Sacred verse for binding the emotions

"Yo kara mahima."

Sacred verse recited while drawing in the mind

"I shall draw in wind, I shall draw in water, I shall draw in fire, I shall draw in earth, I shall draw in sustenance, I shall draw away [her] mind, I shall draw in [her] vision, I shall stir desire, I shall draw in that woman. Phuddhang uppatti, dhammang uppatti, sanghang uppatti." (Write one's own name on the right side, write the woman's name on the left side.) Then recite this drawing-in-the-mind incantation every day.

p.136

Furthermore, when writing the man's name, recite this sacred verse: "Namachime thane nama, wikarungkhare."

When writing the woman's name, recite this sacred verse: "Namasuññatang maranang phave."

When marking the head, recite this sacred verse: "Sisa buddha pana chayate."

When marking the body, recite this sacred verse: "Ongkha buddha pana chayate."

When marking the feet, recite this sacred verse: "Pada buddha pana chayate."

When marking the ūrṇā-curl [the sacred whorl of hair between the brows], recite this sacred verse: "Unnaloma pana chayate."

Once every place has been marked, consecrate it with this sacred verse:

"Tini ongkurajatani wikarungkhare, om maranang chuwantiye svaha."

Akhom Magic of Phra Naresnarai, p.137

This sacred verse, beginning from the phrase "sisa buddha pana chayate" through to the end, besides being used to consecrate this particular yantra, may also be used generally for consecrating any yantra bearing a figure of the Buddha. Once the Buddha figure has been drawn, consecrate it with this sacred verse, and the yantra will thereby gain sanctity for the one who venerates it.

As for the various yantras presented here, they represent only a portion of the scripture of Phra Naresnarai [the grimoire attributed to King Narai]. The compiler has selected only those which readers wishing to make use of them would need, presenting here only twenty-five yantras in total. If this meets with readers' satisfaction, the compiler-editor will gather further material to present as knowledge for interested readers on a future occasion.

The Rite of Consecration

All the various yantra figures gathered in this book, twenty-five yantras in total, are yantras dating from the era of His Majesty the King of the city of Ayutthaya. They have been used before with sacred results witnessed; elders have tested them and seen the results plainly with their own eyes. Counting from that era to the present is already several hundred years. If these things were not truly good, they would surely have faded into oblivion long ago; surely no one would have troubled to seek them out and keep using them generation after generation. This shows that, being possessions from that era which have survived down to this very day, it is precisely because they are truly good, and truly effective, that they still remain.

As for the rite of consecrating the various objects one wants — whether for one's own benefit or for the benefit of others — if you consecrate them yourself and wish for them to be even more sacred, it is well to watch for an opportunity to join a group consecration ceremony, held from time to time at various monasteries offering such services, which they organize [continues on next page]

[continuing:] ...held. As for the consecration rite, it is said one must find an auspicious day, such as "Saturday Five" — that is, a Saturday in the fifth lunar month on the fifth waxing day; the fifth waning day may also be used, but no other waxing day will do. Or "Monday Khru" — a Monday in the third lunar month on the third waxing day, or the third waning day. "Saturday Five" is for consecrating or making objects connected with supernatural power, meaning invulnerability and going to war or battle. "Monday Khru," by contrast, is favoured for making objects or consecrating things to produce merit-power, that is, loving-kindness and popularity charms that produce charm and mutual affection. Only once such a fine, auspicious day has been found should the rite be performed. Besides needing a good day, one must also find a good time. As for the time, if the practitioner is himself an astrologer he can determine the auspicious time himself; if not, he should first consult an astrologer for the auspicious time. Once both the day and the time have been obtained, the one performing the rite should dress in white, observe the Five or Eight Precepts, and purify the mind, free of anything that clouds the heart such as anger, hatred, or delusion. Dressing in white means that once the mind has been purified, the body too must be purified, and likewise speech must be purified; one should speak only in gentle, polite, measured [words — continues on next page]

p.140

...measured [words]. Once body, speech, and mind have been purified, before performing the rite, one should first consecrate mouth-rinsing water with the sacred verse:

"Buddhang parasa singhavaca, prasiddhi me. Dhammang parasa singhavaca, prasiddhi me. Sanghang parasa singhavaca, prasiddhi me."

Only then does one proceed with the consecration rite for the various objects. Some practitioners prefer to perform this consecration daily, from the day of entering the Rains Retreat until the day of leaving it, consecrating in this way every day throughout the three-month Rains period. Such objects are said to attain their efficacy in accordance with the ideal held by us Thai Buddhists.

What has been described above concerns consecration performed for oneself alone. But to hold a consecration as a great public rite, one must perform a far grander ceremony than this, requiring considerable expense. Those of little wealth cannot manage to carry out this rite successfully by themselves alone; they must rely on the cooperation of others as well, or on cooperation through communal service — for instance, if someone wishes to have a Buddha image cast for worship, several people cooperate together, joining forces to have it made [continues beyond this excerpt]

Akhom Magic of Phra Naret Narai — page 141

Holding the ceremony together: if people help one another to arrange and carry out the ceremony jointly, then the various expenses are shared, each person paying only a small amount; yet what is gained from it is of very great benefit.

Large ceremonies of this kind are usually held at various monasteries, because a temple is held to already be a sacred place suited to such undertakings. Whoever wishes to take part, a leader announces it and invites people to join in together. For this to be a truly great ceremony, learned teacher-monks (ajarn) must be invited to take part, as many as can be invited. To begin the ceremony an auspicious day, astrological moment, and hour must be chosen, and then the site is set up. Usually the ubosot (ordination hall) and the courtyard in front of it are chosen as the place to hold the ceremony. At the outset the site is to be encircled with the sacred thread (sai sin), with banners and pennants planted, all in white — this being for the sake of purity. Then the various items needed for the consecration (pluk sek) rite are prepared and laid out at the site, together with flowers and offering trays of various kinds, including a pig's head and bai sri floral cones, among other things, as well as incense, candles, and other articles of worship — the victory candle (thian chai) being an especially important one that must not be lacking. Once the preparation of the equipment is finished...

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After that one proceeds to begin the consecration (pluk sek) ceremony, by inviting the teacher-monks to chant the Seven Books (jet tamnan), ending with the Dhammacakkappavattana Sutta. When that is finished, the teacher-monks are then invited to sit in a circle around the objects to consecrate them, and a teacher is invited to sit in meditation (nang prok). If it is a consecration ceremony for amulets of various kinds, the Buddhabhiseka chant is recited, along with the recitation-book readings (thong phan) as well. Whether it is the Buddhabhiseka recitation or the thong-phan recitation, a fairly large number of monks is needed, because the chanted texts are very long. The teacher-monks carry on the consecration rite like this throughout the night; if it is a great ceremony, the consecration is carried out for as long as 3 days and 3 nights, up to 7 days and 7 nights, before the ceremony is complete.

Objects consecrated in such great ceremonies are said to be very sacred. Some of the teacher-monks who sit in meditation have witnessed marvellous things of various kinds — some perceive a bright light like a rainbow streaming down during the rite, showing the power of the Buddha; some see deities coming to help; some see a mist of white cloth coming to assist in performing the consecration. The teacher-monks, while sitting reciting their formulas, each witnessed marvels that differed from one another.

Akhom Magic of Phra Naret Narai — page 143

In this way. In sum, in each such ceremony, if properly performed, miracles appear to the assembled teacher-monks, to a greater or lesser degree. This shows how sacred and powerful the Triple Gem truly is.

Even the Lord Buddha, the Fully Enlightened One, himself advised his disciples to chant protective spells to ward off all manner of calamities and dangers. At times he would relate stories of the distant past to his disciples for them to hear. Some examples of these are given below for the reader's knowledge, as follows.

Once, in the city of Vesali [Paisali], sickness befell the various people living in that city. It began with famine — scarcity of rice, fish, and food. After that there arose the disease known as "the plague descending on the city." Great numbers of people lost their lives, down to small infants; old and young, men and women, had to lose their lives in great numbers every day because of this disease. Word of this reached the Lord Buddha, since the Buddha...

144

...the Buddha had great compassion for the people, and so he gave a Buddha-command to the Elder Ananda, his cousin in the Dharma, directing him to go and perform a rite of chanting and reciting sacred verses in order to drive out and dispel the sickness so that it would vanish entirely. The Elder Ananda, having received the Buddha's command, went to the city of Vesali together with a great retinue of monks, and performed the chanting rite throughout the three watches of the night — that is, chanting continuously through the night until the third night. The Lord Buddha himself then went there in person and recited the sacred chants together with the community of monks until dawn. The following morning it was found that the sickness in the city of Vesali had vanished completely — all through the power of the sacred chant.

Another story: the Buddha told his disciples that once, in a former birth, he had been born as the Golden Peacock King, dwelling atop a certain mountain. Each morning, before going out to forage for food, he would recite a certain spell, as follows:

[Pali, kept as romanised in Thai script:] "Udetayañcakkhumā ekarājā, harissavaṇṇo pathavippabhāso, taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ" — gloss: "The all-seeing one arises, the sole sovereign [the sun], golden-hued, illuminator of the earth; to that golden-hued illuminator of the earth I pay homage."

Akhom Magic of Phra Naret Narai — page 145

[Pali, kept as romanised in Thai script:] "Tayajja guttā viharemu divasaṃ, ye brāhmaṇā vedagū sabbadhamme, te me namo te ca maṃ pālayantu, namatthu buddhānaṃ namatthu bodhiyā, namo vimuttānaṃ namo vimuttiyā" — gloss: "Thus today, being protected, may we dwell through the day. To those brahmins versed in all the Vedas [i.e. the Buddhas, knowers of all things], I pay homage; may they protect me. Homage to the Buddhas, homage to the Bodhi. Homage to those who are liberated, homage to liberation."

When this spell was finished, the Golden Peacock King would then go out to forage for food. Then, in the evening, upon returning from foraging, before going to sleep he would recite another spell, as follows:

[Pali, kept as romanised in Thai script:] "Apetayañcakkhumā ekarājā, harissavaṇṇo pathavippabhāso, taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ, tayajja guttā viharemu rattiṃ, ye brāhmaṇā vedagū sabbadhamme, te me namo te ca maṃ pālayantu, namatthu buddhānaṃ namatthu bodhiyā, namo vimuttānaṃ namo vimuttiyā" — gloss: "The all-seeing one departs, the sole sovereign, golden-hued, illuminator of the earth; to that golden-hued illuminator of the earth I pay homage. Thus today, being protected, may we dwell through the night. To those brahmins versed in all the Vedas, I pay homage; may they protect me. Homage to the Buddhas, homage to the Bodhi. Homage to those who are liberated, homage to liberation."

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When the Golden Peacock King finished reciting this spell, he then went to sleep atop the mountain. The Golden Peacock King carried on in this manner forever without fail — reciting the spell each morning before going out to forage, and reciting it again before sleeping upon returning from foraging. The Golden Peacock King thus lived on in happiness for a very long time.

One day the chief queen consort of the King of Varanasi had a dream-vision in which she saw the Golden Peacock King. In that vision she heard the beautiful voice of the Golden Peacock King coming to preach the Dharma to her. She was delighted and utterly captivated by that beautiful voice. Upon waking from sleep she remembered the dream exactly and clearly. She longed to behold the Golden Peacock King with her own eyes as in the dream, and wished to hear its voice, so she reported to her royal husband and related the dream to him in full detail. She then pleaded and begged him to send someone to bring the golden peacock to present to her. The King objected, saying: where would such a golden peacock even be found — that was merely a matter of a dream. But then, unable to bear or refuse the chief queen's pleading, he gave the order...

Akhom Magic of Phra Naret Narai — page 147

...to have a forest hunter brought in to ask him whether, in all his time hunting in the forest, he had ever come across a golden peacock, and where. The hunter reported that he had once seen one, atop a single mountain. The King was greatly pleased, and ordered the hunter to go set a trap and bring it to him, then bestowed wealth upon the hunter, together with a great many items of equipment for the journey. Once the hunter had received the royal gifts, he set out for the dwelling place of the Golden Peacock King. He kept watch and observed the place where the Golden Peacock King habitually came down to forage every day. Once he had determined this for certain, he laid a snare at that spot.

[The narrative continues] concerning the peacock: the Golden Peacock King, before going out to forage at the very place where the hunter had set the snare, [would recite his spell]; by the power of the spell, the hunter's snare was unable to bind the Golden Peacock King. The hunter kept trying to trap him for a long time but could not catch the Golden Peacock King. He then pondered over why it was that his snare was able to...

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...trap the Golden Peacock King. He learned that the Golden Peacock King recited a spell every day before going out to forage. He then thought about what ruse he might use in order to catch the Golden Peacock King. Once he had thought of a scheme, he went and caught a young hen peacock, and made her sing out sweetly, warbling, at the foot of the mountain where the Golden Peacock King lived. When the Golden Peacock King heard the hen peacock's voice, his mind became entranced, and he forgot to recite the spell before going out to forage. He tried to fly out after the hen peacock and landed straight into the snare the hunter had laid. The snare then bound both legs of the Golden Peacock King, and the hunter was able to catch him and present him to the King. This came about because the Golden Peacock King had failed to recite the spell, which was the cause of his coming to harm (this being because the opposite sex is truly a source of danger). This spell is called the Brahma-mantra; it is a spell for silent recitation when going out at night in the forest — recite it and one will be free from danger from all manner of dangerous creatures.

From the story related here for interested readers, it can already be seen that spells of every kind possess a hidden sanctity...

Akhom Magic of Phra Naret Narai — page 149

...however great [that hidden sanctity] may be, if one recites the spell with sustained sincere intent, one can indeed be protected by it.

Reciting spells is not only a means of protection from various dangers, as shown in the examples related above; it is also used to bring about many other kinds of benefit. The Elder Angulimala once made holy water for a pregnant woman who was in labour pains and unable to give birth. The Elder made the holy water for the woman to drink, and she was then able to give birth easily, without suffering any harm at all. This spell is called the Angulimala spell; it is quite short, as follows:

[Pali, kept as romanised in Thai script:] "Yato'haṃ bhagini ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassa" — gloss: "Sister, since I was born of the noble birth [i.e. since my ordination], I do not recall ever having intentionally deprived any living being of life. By this truth, may you be well; may your womb [child] be well."

Besides this, reciting spells can also cure sickness. There is a story that once the Elder Mahakassapa fell ill and suffered greatly. The Buddha, learning of it, went and recited a spell for him to hear. As soon as he finished speaking, Mahakassapa recovered from...

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...his illness, and was able to rise and pay homage to the Buddha. [Another time] the Elder Mahamoggallana was gravely ill; the Buddha went and recited a spell for him to hear, and Moggallana likewise recovered from his condition. On another occasion the Buddha himself fell ill, and had the Elder Cunda recite a chant for him; the Buddha then recovered from his illness.

As for these accounts of spells and chants cited here, all of them are backed by evidence and sources — they are not stated loosely without any accompanying account — and they possess genuine sanctity, with real power to protect against danger and to genuinely cure sickness and disease. Let the reader therefore judge for themselves how sacred these spells and chants truly are. Even the Lord Buddha, the Fully Enlightened One himself, instructed his own [spiritual] brother to act as told in the stories related from the beginning. Therefore the other spells collected here must likewise all be sacred spells, since they have already shown their power made manifest, just as described. Let no one harbour any doubt about this at all.

Akhom Magic of Phra Naret Narai — page 151

The Verse for Venerating the Arahants of the Ten Directions

[Pali, kept as romanised in Thai script:] "Padumuttaro ca purabāyaṃ, āgaññeyya ta Revato, dakkhiṇe ca Kassapo, haratiya Sumaṅgalo, pacchime Buddhasikhī ca, vāyabbe ca Medhaṅkaro, uttare Sākyamunī ceva, īsāne Saraṇaṅkaro, paṭhaviyaṃ Kukkusandho, ākāse ca Dīpaṅkaro, ete dasa disā buddhā, rājadhammassa pūjitā, natthi rogabhayaṃ vinassati, sabbasattu viddhaṃsentu" — gloss: naming a Buddha or Arahant for each of the ten directions and placing them as protectors of righteous kingship — Padumuttara in the east, Revata in the south-east, Kassapa in the south, Sumangala in the south-west, Buddhasikhī in the west, Medhankara in the north-west, Sakyamuni in the north, Saranankara in the north-east, Kukkusandha below, and Dipankara above — concluding with the wish: may there be no danger of disease, may it be destroyed, and may all enemies be vanquished.

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[Continuing the same verse from the preceding page.] Pali, kept as romanised in Thai script: "Tesaṃ ñāṇena sīlena, saññamena damena ca, te pi taṃ anurakkhantu, ārogyena sukhena ca, anāgatassa Buddhassa Metteyyassa yasassino, mahāthero mahātejo, sabbasotthī bhavantu me. Buddho ca majjhimo seṭṭho, Sāriputto ca dakkhiṇe, pacchime ca Ānando, uttare Moggallānako, Koṇḍañño purabhāge ca, vāyabbe ca Gavampati, Upāli haratiṭṭhāne, āgaññeyye ca Kassapo, Rāhulo ceva īsāne" — gloss: by their wisdom, virtue, restraint and self-mastery, together with the power of the future Buddha, the glorious Metteyya, the Great Elder of great majesty, may they all watch over and protect [the bearer] with health and happiness, and may every kind of well-being come to me. The verse then places the Buddha himself, foremost, at the centre; Sariputta in the south; Ananda in the west; Moggallana in the north; Kondañña toward the east; Gavampati in the north-west; Upali in the south-west; Kassapa in the south-east; and Rahula in the north-east.

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[Pali verse:] Sabbe te buddhamaṅgalā / yo ñatvā pūjito loke / niddukkho nirupaddavo / mahātejo sadā hontu / sabbasotthī bhavantu me. (Roughly: "All these are blessings of the Buddha, honoured by one who has known them in the world. Free of suffering, free of affliction, may great glory always be, may complete well-being be mine.")

This verse is called the Verse of the Ten-Direction Arahants, or is also known by another name, the Buddha-Blessing (Phutthamongkhon). It is for chanting in homage to the Buddha every night. It protects against dangers that would come to trouble us, warding them off from every direction — whichever direction harm comes from, it is fully guarded against. This verse may be written on white or red cloth and posted at the house gate, or made into a banner and hung in the middle of the house.

The Verse of Indra

[Opening lines of a Pali-style formula, said to have been given by Indra — continued and explained on the next page:] "Sakko osakaṃ Buddhaghosācāriya, sittāya sīhaḷabhāsā" [some syllables not confidently legible].

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This verse was given by Indra to the elder Buddhaghosa when he went to translate the Dhamma in the land of Lanka into the Sinhalese language. It may be used to charm a lime, to charm black pepper, or to charm a medicinal herb (wan); eating it afterward brings outstanding intelligence — one becomes a sage more excellent than all other people.

[Pali verse:] "Icceva Moggallāno / naraggi pavattesi / tejodhātu samāhitā" (roughly: "Thus indeed did Moggallāna set forth the fire; the fire-element is well composed/gathered.")

As for these two verses above, the treatise says they may be used for anything one wishes to charm: charming medicine to be drunk as a cure for illness is good, and charming and blowing to extinguish the poison of fire, of scalding water, of the stinging rovak-plant, or of fire-rovak — it draws out the poison in every case.

The Great-Mending Verse

[Pali verse:] "Catutāro yathā patto / eko patto adhiṭṭhāmi" ("As the four bowls became as one bowl, I resolve upon one bowl.")

This verse arose at the time the Buddha was about to accept the milk-rice porridge that Lady Sujātā respectfully brought forward to offer him. The Lord had no alms bowl to... [continues on the next page]

Akhom of Phra Naresuan-Narai 155

...having received them, [the Buddha's need] became urgent, and so it reached the Four Great Kings — namely King Dhataraṭṭha, King Virūḷhaka, King Virūpakkha, and King Kuvera. Each of them brought a bowl to respectfully offer to the Buddha, one bowl apiece, four bowls altogether. The Buddha then resolved that the four bowls should merge into a single bowl.

This verse is for mending cracks and various fissures — for knitting broken or fractured bones together, for closing wounds, and for joining the flesh and skin of the body. If anyone wishes to use it: collect a khwan-offering of six satang worth of rice, charm one baht-weight of oil, then make a poultice medicine, the "Great Mending" medicine for broken bones. Take: one piece of tamarind pulp, one large cowrie shell, one piece of krathue (a ginger relative), one piece of phlai (a ginger relative), and one piece of salt. Pound these five ingredients finely, then wrap the medicine tightly in cloth. Set a pan over the fire to warm it, place the medicine-bundle in the heated pan, and apply it as a compress. When done, have the charmed oil ready; splint the limb for three days, then remove the splint and rub with the oil until it heals.

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The Eye Verse

[Pali-style verse:] "Cakkhuntā / jivhāyantaṃ / itthimā piyaṃ mama" (roughly concerning eyes and tongue, and: "may women be dear to me / come to me").

This verse, when recited, calls the one you love to come to you — most excellent. Or it may be used for joining/mending the eyes. According to the treatise, it is said to be very good indeed.

The Verse for Blowing on a Stye

"Om tamoi, mahā tamoi, svāhā."

This verse is for blowing on a stye (tamoi, a swelling on the eyelid). Recite this verse while blowing on the stye three times. The treatise says it is very effective indeed — having done it, do not doubt it.

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The Heart-Syllables of the 28 Buddhas

[Table of syllables, one per Buddha, arranged seven to a row:] Taṃ Me Sa Thi / Ko Su Sa Re / So A Pa Nā / Pa Su Su Bī / Ma Tha Si Ti / Pu Ri Si We / Ku Ko Kha To.

Whoever encounters this verse of the Heart-Syllables of the 28 Buddhas is as if he has found a hoard of gold indeed — one syllable, one Buddha. Let one have faith and revere it. Whoever recites it every morning and evening, enemies can never do him harm. One should have a virgin girl — named Khong, or named Yu — spin thread, then take it up as seven auspicious (mongkhon) strands, charm it seven times, place it upon the head, and it will wind and turn; even should there be...

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Whoever intends harm and thinks to kill, even if struck, [the blade] will not cut through; one is safe from every mishap throughout as well. Should the attacker try to shout out, he will be struck dumb, and spear and sword will slip and fall from his hand. If a virgin girl cannot be found, one may instead charm fragrant oil and place it on the head — it holds very well.

This Heart-Verse of the Buddha, charmed and recited constantly, naturally makes one beloved by all people.

The Releasing Verse

[Syllables of "Namo Buddhāya" each paired with a verb of release:] Na — wade free; Mo — draw out; Phut — soften; Thā — shift loose; Ya — come free.

This verse is for reciting to release a fish bone stuck in the throat. Blow and recite it just three times, and the bone will come loose from the throat at once. Or it may be used for other kinds of releasing as well.

Akhom of Phra Naresuan-Narai 159

The Eleven-Syllable Verse

"Na te saṃ su si mo / Buddho bhagavā" — an eleven-syllable mnemonic verse.

This eleven-syllable verse is excellent, usable for anything. One should recite it: wherever one travels, in any direction, enemies can never do harm, and one is safe from every mishap besides. It is a verse comparable to a priceless gem indeed.

The Human Verse

"Satthā devamanussānaṃ / Buddho bhagavā" ("[He is] the Teacher of gods and humans, the Blessed Buddha.")

This verse is for charming so as to become a person of authority. Whoever wishes to have many followers should charm with this verse; he will become a person of great authority with many followers. The treatise states that one should recite it while blowing upon the feet before setting out to travel, cutting through forest and jungle — one will never be troubled by thorns.

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The Verse of Nang Phanthurat

[Mantra syllables, meaning uncertain in several places — a wish-granting-gem (chintāmaṇī) invocation:] "Chintamani bandal mokkapa / chinda khawa thatwa / no chintitaya / hitmet battoti."

This verse the treatise calls the Verse of Nang Phanthurat — a gem beyond price, worth as much as a thousand chang-weights of gold. This verse appears to be the spell called Chintamani, which Nang Phanthurat wrote out at the foot of the mountain so as to give it to Phra Sang, who had fled from her to dwell atop the mountain. With this spell Phra Sang could call the animals of the forest and the fish to gather together; it may also be used to summon other things — most wondrous indeed. Regarding this Verse of Nang Phanthurat, the treatise states: before reciting, one must first settle one's mind and feelings well. Once the mind is well settled, recite this verse three times, seven times, then entrust it, borne upon the wind, so that it reaches the body of the intended person. Once it reaches them, they will feel restless and unable to sleep at all. When it has reached the one we intend, recite the mantra of the ruling deities within it, and with that it is complete... [text continues]

Akhom of Phra Naresuan-Narai 161

Various Heart-Syllables

[A table pairing groups of mnemonic syllables with the name of the formula they stand for:] Sa Ha Ma Pha — Heart of the Vehicle (Yan) A Saṅ Ma Sa — Heart of Khanesi Pu Pha Ma Thu — Heart of Son (Tranquility) Tat Kha Kha Ma — Heart of Son, another version Te Saṃ Phu Ja — Heart of Sambuddhe Si Je Sa Bī Sa Ma Ni Thu — Heart of Vimutti(sa) Thun La Ja La — Heart of Sagge (Heaven) Ji Je Ru Ni — Heart of the Abhidhamma Thu Sa Ma Ni / Saṅ Ma Ni Thū / Thū Na Ma Sa (grouped together) — Heart of Patthamang Phā Mā Nā U Ka / Sa Na Thu E (grouped together) — Heart of Phahung Sakkarantī / Kāsathanu (grouped together) — Heart of Kasak

[The syllable-mnemonics themselves are kept as printed; only the name of each formula is translated above.]

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[Table continued:] I Sa Ti Tha — Heart of the Buddha, most excellent indeed Sa Na Ja To — Heart of Sambuddhe, another version Sa Nu Ne Phu — Heart of the Lord's Crown (Mongkut) I Swā Su — Heart of Itipiso I Sa Ji Ra Ma / Sā Phu Te Wā (grouped together) — Heart of the Nine Buddha-Virtues (Nawaharakhun)

Itipiso Bhagavā Na Ama — The Sixty-Letter Formula

This sixty-letter verse was obtained while the Lord [Buddha] was still in his mother's womb. It is to be charmed according to the strength/influence of the day [of the week]; charm a chain and lock with it eight times, and it is said to be greatly wondrous. This spell can be used for all manner of things: charming a powder to seal one's mouth is most excellent — when going to speak or negotiate with anyone, whatever one desires will be achieved just as wished for. If one wishes to become invulnerable, press [something with] the tongue while reciting seven times... [text continues]

Akhom of Phra Naresuan-Narai 163

However great [an attack], it will never once strike true. Or one may charm fragrant oil and rub it on the tip of a handle, as a charm of allure for all people.

As for the Myna-Bird (Nok Salika) verse mentioned earlier at the beginning — if one has not yet made it into an amulet cord to wear, one need only take up that verse to consecrate and recite silently; charming it makes conversing with anyone go very well, especially so when speaking with a woman one loves — one's wish will be fulfilled just as desired.

The Heart-Verse of the Nine Buddha-Virtues: for charming betel-nut, for charming drinking water, or for charming oil to rub on the body — it protects against weapons. Even should someone come to beat, kick, or strike us, we will feel no pain at all. The treatise says this has been tested many times and found most excellent.

The Heart-Verse of the Buddha: recite it seven times before travelling by land or by water — it wards off every kind of enemy very well, protects against ghosts and apparitions, and iron spears cannot touch us at all throughout the journey. It is also excellent for charming water to sprinkle on the bow and stern of a boat.

As for the various other Heart-Verses, beyond what has already been explained above, they may generally be used for consecrating various objects, or recited silently as a mantra during daily prayers and the paying of respect to the Buddha, or when setting out to travel to other places — they may be used for anything at all.

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The Golden Swan Verse

[Pali-style verse:] "Suvaṇṇahe sā bhikkhave / hiṅgavantassa pabbataguṇaṃ / hānaṃ nissāya viharanto / disvā imaṃ gāthā mahantī" [some syllables uncertain; roughly concerning a golden swan dwelling by virtue of a mountain, and one who has seen this great verse].

This Golden Swan verse is for charming turmeric to rub on the body, making it a charm of allure to all people: a man who sees [the wearer] will greet him, a woman who sees him will love him. (Let me whisper this aside: as for a man's greeting, it does not matter so much, but a woman's love matters a great deal indeed. If a lady wishes for a gentleman to love her and cannot manage it on her own, let her set her heart firmly upon it and it will surely take effect.)

The Verse for Charming a Champa Flower

[Pali-style verse:] "Ete āsavā / pupphasā uppajjati" ("These essences arise from the flower.")

This verse is for charming a champa flower so that it becomes a bumblebee, in... [the sentence is cut off at the bottom of the page and continues onto the following page, which is outside this set]

Akhom of Phra Narai [running header] — 165 [folio number] The teacher's own words say this has truly been done and used before; the presiding master lives at Wat Chai Chana Songkhram — do not doubt it in the least.

The Novice Monk's Mantra

Sumana-sāmaṇero-ti Maṃ dhāretu ānubhāvo

This is the mantra the novice monk used when he went down to see the elder Upagutta, who keeps the rains-retreat in the nāga realm [under the water]. With it one can become invisible, change one's shape, or make a coin vanish from sight. Hold the breath and recite it once, then dive into the water — water will not enter the nose or mouth. Very good for diving to search for things that have sunk in the water.

The Mantra of Lady Dharani (the Earth Goddess)

Catubhūtā mahābhūtā Cittiyā ehi ehi Bandhu buddhā masāpino [These lines are mantra syllables; no further gloss is given on the page.]

166 This Mantra of Lady Dharani is for reciting to summon the spirit (phi) of a woman, or the mind of a woman. It may be recited 108 times, but its worth cannot be measured — that is, it is beyond price.

The Great Mantra of Joining

Catutāro yathā eko patuto Tathāgato adhiṭṭhāmi

This is the great mantra by which the Buddha joined four alms-bowls into a single bowl. The method of use is the same as described above.

The Heart-Syllables of the Ten Birth Tales (Thotsachat)

Te cha su ne ma Phu ja na wi je Phu ma cho i ti Su pho sa wa na ka to [A mnemonic "heart" verse, one syllable drawn from each of the Buddha's Ten Great Birth Tales; no further gloss is given on the page.]

Akhom of Phra Narai — 167 Regarding the Heart-Syllables of the Ten Birth Tales: consecrate a cigarette or medicine with this mantra and have the person eat/smoke it; thereafter, gunshot, blade, and stabbing weapons cannot penetrate the body. This has been tested and proven many times over — do not doubt it, it is especially potent.

Mantra for Consecrating Rice

Pacesanujanto pakāsenti Vessavaṇo pavuccati

This mantra is for consecrating unhusked rice or milled rice, for blessing a boundary/threshold, and for casting out a spirit — to drive a ghost out of a person's body.

Mantra to Restrain [an Enemy] From [Acting] (title as printed, incomplete)

Tathā dvārājā Atipiso bhagavā Atimantā chayuyyā Mantā atibhagavā [Mantra syllables; no explanatory prose given on this page.]

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The Great Elephant Mantra

Oṃ hatthi nāgato rājā hatthu hatthu

The Horse Mantra

Oṃ assarājā hatthu hatthu

The Yaksha (Ogre) Mantra

Tanta-hikāronuto Anutarāyo

As for these three mantras: if you want other people to see your body as an elephant, recite the Great Elephant Mantra, and everyone will see you as an elephant. If you want others to see you as a horse, recite the Horse Mantra, and others will see you as a horse. If you want to be seen as a yaksha, stand holding a club and recite the Yaksha Mantra, and others will truly see your body as a yaksha as well.

Akhom of Phra Narai — 169

The Great Charming Mantra (Maha Laluai)

Chih chiwalaka pupo — this mantra is called the "One Word Worth Gold" mantra. If a woman begins to cry out, quickly take this mantra and blow it toward her mouth, and she will be unable to cry out at all.

Kāya mudutā, cittamudutā — this mantra is for consecrating turmeric to rub on, to make a woman fall in love.

Issarājā nākarājā — this mantra is blown toward a woman so that she comes to love us.

Cakkhu-vadukāya-cittaṃ itthiyaṃ piyaṅ-nama — this mantra is blown toward a woman; it is exceptionally effective for catching her eye.

Ma-a-u, cit-mueng-manī amanussanti — this mantra is for summoning a woman's mind/heart; exceptionally effective.

Bhūta bhūtā ehi māmā āgacchāhi — this mantra is for summoning a woman's spirit (phi). When one wishes to use the mantra that summons a woman's mind, one must first use this mantra to summon her spirit, and only afterward recite the mantra that summons her mind.

170 Oṃ talūai-ngūai-ngong — let her heart love and speak gently to me, as though I were her own kin, brother or sister; when she does not see my face, let her weep, and when she sees my face, let her come to me with soft, sweet words.

Oṃ phra bhinetra lae tǭng tā nāng ying hen rak phisawāt svāhā — this mantra is for enchanting a woman so that she falls in love; she becomes infatuated and dreams of the practitioner.

Ma a u mettā, mahā-itthiyā sabba-sanehā, pūjita sabba-sukha mahā-lābha sabba-krodha vināsa santi — this mantra is for consecrating lip-wax; it becomes a charm that makes one beloved by everyone, exceptionally so.

Siddhi-kijjaṃ samobhāgaṃ samomanuññaṃ athuddharūpaṃ matawasineyye pathamaṃ dhammaṃ imaṃ hadai itthī maṅgalaṃ svāhā

This mantra is called the Mantra of Phra Sithan Who Charms the Marketplace. To use it, consecrate yellow-white scented powder, reciting the mantra seven times, then lightly powder the face with it. It makes one greatly beloved by women everywhere. Wherever one goes, the moment a woman lays eyes on one's face, she falls in love — at that moment [the passage is cut off at the bottom edge of the page; it continues onto the next leaf].

Akhom of Phra Narai — 171 The manuals say that this mantra — Maha Pan of Wat Pratu Khi — was once valued at the price of one chang's weight of gold.

Sa-devamanussānaṃ piso hoti — this mantra is for consecrating white lip-wax; it makes one greatly liked by women, and by lords, princes, and officials of every rank.

Piyā — these two syllables are recited before speaking with a woman; before speaking, say the word "manāpā" first, and only then speak.

Cittavāyo, mo me mayhaṃ itthī vā āgacchāhi — this mantra: if one wants a woman to fall in love, recite it while concentrating fully on love; the manuals say it has been tested with success — do not doubt it.

The Mantra of Great Power (Mahitthirit)

[figure: two rows of syllables, "ม อ อุ" over "อุ อ ม", braced together and linked to the string "ยุ ตุ ตุ ยุ ม ป ฑ ย ง" — an arrangement of charm-syllables rather than continuous prose; no explanatory gloss is given on the page.]

172 This mantra: consecrate scented oil, reciting seven times, then wipe it over the edge of the weapon in one's hand. That is, for weapons of any sharpness — once this mantra is recited and wiped over the blade, that weapon loses its edge and cannot cut or stab anything at all.

Ma o u i svā su i sika kha te

This mantra: consecrate scented oil, reciting seven times [and apply it to the body] — one cannot be cut or stabbed at all. The manuals say this has been done before, and it is proven true.

Ajūbhaya sakalā vātahi varapatha bhaya bhayā Sorakkhamaṃ māravijinaṃ

Buddhaṃ blocks the Eye [of onlookers]; blocks; ma o u; unseen; [further charm-syllables, meaning obscure]

Phra Buddhaṃ blocks the Eye; Ma; Phra Dhammaṃ blocks the Eye; Ma; Phra Saṅghaṃ blocks the Eye —

Ma; Phra Buddhaṃ blocks the mind; Phra Dhammaṃ blocks the mind; Phra Saṅghaṃ blocks the mind —

Buddhaṃ blocks every direction, shuts out every deity —

Phra Buddhaṃ conceals us; Phra Dhammaṃ conceals us; Phra Saṅghaṃ conceals us.

Akhom of Phra Narai — 173 Phra Buddhaṃ conceals the mind, Phra Dhammaṃ conceals the mind, Phra Saṅghaṃ conceals the mind — let me draw close unnoticed — atipiso bhagavā.

This mantra is for reciting when one has reached a desperate, cornered situation.

Paṭikkamantu bhūtāni Sohi namo bhagavato Namo sattannaṃ sammāsambuddhānanti

The Mantra of Phraya Suvannamora, the Golden Peacock. This mantra is for consecrating a takrut (rolled amulet) or a phitsamon (cut-and-inscribed amulet), reciting it 108 times: it grants invulnerability, so that blade or stab cannot penetrate, or it causes an attacker's aim to go astray. The manuals say this has been put to the test many times, and it is truly remarkable. As for the word "phitsamon" — some readers may not yet know it: one takes a palm leaf, cuts it into a square, a triangle, or any shape one likes, then inscribes the sacred characters (the mantra) according to one's purpose. A phitsamon is essentially the same thing as a takrut. A takrut is made from a sheet of gold, silver, or naga-alloy, inscribed with the characters and rolled into a cylinder; a phitsamon, however, is usually made of copper, brass, or lead, inscribed with the characters and then consecrated with various mantras. Once finished, it is bound up with woven cord...

174 ...and is wrapped once more with another layer, leaving the two ends of the cord as tassels for tying at the waist or around the upper arm. Originally, palm leaf inscribed with sacred characters was used to make a phitsamon; sometimes it was rolled up like a takrut, sometimes left unrolled. Later it came to be made of copper, brass, or lead instead. In truth, a takrut and a phitsamon are nearly the same thing; they are simply called by different names according to this rule: if made from a sheet of gold, naga-alloy, lead, copper, or brass, inscribed with characters and rolled into a cylinder, it is called a takrut; if made in some other form, it is called a phitsamon. Whether takrut or phitsamon, when it comes to power or potency they are of equal worth — whatever confidence the wearer holds, it will bring success according to every wish.

Mantra for Concealing the Body

[figure: the five syllables Na-Mo-Phut-Tha-Ya written stacked vertically in a column, braced together] labeled "hi-jang-ngang" [a charm-word, meaning obscure]

[figure: the same five syllables Na-Mo-Phut-Tha-Ya in a second stacked column, braced together] labeled "bang-tang" ["to conceal / block"]

Akhom of Phra Narai — 175 [figure, first column: the syllables Na-Mo-Phut-Tha-Ya stacked vertically, braced together] labeled "bang-jit-tang" ["conceal the mind"]

[figure, second column: the same syllables Na-Mo-Phut-Tha-Ya stacked, braced] labeled "sut-ta-lang" [a charm-word, meaning obscure]

[figure, third column: the syllables reordered as Tha-Phut-Na-Mo-Ya, stacked and braced, with no label given]

[figure, fourth column: the syllables Na-Mo-Phut-Tha-Ya stacked, braced] labeled "become invisible now"

This mantra is for reciting in moments of danger or desperation — for instance, walking through deep forest or jungle and encountering a dangerous animal, or when bandits are about to attack: recite this mantra then. Or, if one wishes to make oneself vanish from sight, write the mantra onto the palm of the hand, layering the characters one over another, then recite it — one will be able to become invisible. As for writing the characters: if you are able to write them in Khom script, it is all the better and especially potent. This mantra is used together with the previous one, for the moment one is truly cornered, as described above.