Biography Of Lp Thob And His Katha

Table of Contents

Biography of Luang Por Thob — 1 The 1008 Katha — 37 A Note of Thanks and Respect — 39 On the Word 'Kha' [Kaab] in Textbooks of Sacred Knowledge — 41 Making Blessed Water — 44 Rules on Food; Calling All People — 45 Katha for Fame; Chanted Katha for Exam Success Protection from Danger; Katha for Making Earth-Spirit (Dharani) Blessed Water — 46-47 For Invulnerability; For Good Sales — 48 Katha Against Bullets; Katha to Summon the Deities — 49 Katha to Summon the Deities, Translated — 50 Chant of Gratitude; Katha to Be Recited 108 Times — 51 For Invisibility; Katha to Enchant Boiling Oil — 52 For [Testing] Virgins; Katha for Invisibility; Katha to Enchant a Kapok-Fiber Cord — 53 The Supreme Precept Katha; Katha to Enchant Anointing Oil — 54 Awakening Katha; Katha of Release; Invulnerability — 55 The Incomparable Katha; Immunity to Stabbing — 56 The Wind-Monkey Katha; Katha for Self-Protection — 56

Jang-ngang [Paralysis] Katha; Katha to Neutralize Scorpion Venom; [Katha for] Holding a Woman's Hand Silent — 57 Hanuman-in-the-Dust Katha; Katha to Prevent Being Bound For Concealing Oneself; Katha to Counter Concealment — 58 Enchanted Black Sesame Oil; Katha to Neutralize Centipede/Turtle-Bite Venom — 59 Katha to Enchant a Playing Card — 59 [Counter-charm]; Katha to Enchant an Herbal Root; Katha to Drive Away Ghost-Spirits; Katha to Enchant Turmeric — 60 Katha to Loosen the Womb and Ease Childbirth; to Loosen Chains and Locked Doors — 61 Katha for Good Sales — 61 To Summon the Spirit/Mind; Katha to Neutralize Fire's Harm — 62 To Menace an Enemy; Katha for a Crooked Bullet; Katha for Writing Yantra — 63 Katha Against Bullets; Katha of Loving-Kindness — 64 Katha to Neutralize Snake Venom; Enchanted Food and Drink — 65 To Treat a Dog Bite; Katha Against Dog Bites — 66 Katha to Control [Other] Katha; To Menace the Himmaphan Forest — 67 Katha to Consecrate Amulets and Charms; Protection from All Things — 68 Katha for Quick Wit; Jang-ngang [Paralysis] Katha — 69 Protection from Centipede and Insect Venom; The Great Auspicious Katha — 70

Blessed Water to Spray Against Caterpillar-Hair Poison; (To Remove a Curse from the Body) — 71 To Cure Someone Struck Mad or Mute by Black Magic — 72 To Restrain a Person's Heart/Will; Katha to Enchant Lime Powder; Against Bullets — 73 Enchanted Wrist-Binding Thread; Enchanted Rice to Eat — 74 For the Sick; For Knife-Wound Poison; Enchanted Hair Oil — 75 The Crown Katha; For Easy Childbirth; Enchanted Betel Nut — 76 To Mend Bones; To Subdue a Wood-Spirit — 77 Blessed Water to Catch a Ghost; Consecration Katha; To Consecrate Amulets and Charms — 78 Chant for Travelling; To Summon the Mind — 79 To Bind the Mind; To Release the Mind; Enchanted Betel Leaf — 80 To Subdue a Ghost; Enchanted Dry Wood — 81 To Neutralize Fire's Harm; Against Dogs; Enchanted Water or Liquor — 82 Enchanted Betel Quid; Enchanted Tobacco; Enchanted Stone — 83 Against Madness by Spirits; To Subdue the Mind — 84 Chant Against Bullets; Katha for Making Blessed Water to Dispel Bad Luck — 85 Katha for Making Blessed Water to Spray on Red [Sore] Eyes — 86 Katha for Making Blessed Water to Spray on One Struck by Fainting Fits; Against Cramps — 87 Katha for Making Blessed Water to Dispel Bad Luck (for a Heavy Astrological Year) — 87

Enchanted Liquor — 88 Enchanted Turmeric-Sugarcane or Wan-Phrai Herb — 89 To Undo a Locked Door; Enchanted Flowers; Chant for Safe Travel — 90 Enchanted Tobacco; To Consecrate Amulets and Charms — 91 Enchanted Rice-Flake Ball; To Subdue a Phi Phrai Spirit — 92 Enchanted Black Pencil; Katha for Making Blessed Water for Planting Rice — 93 Chant to Go Meet a Loved One — 93 Enchanted Betel to Neutralize Insect Venom; To Gather Belongings — 94 To Neutralize Bullet Wounds; To Neutralize Snake Venom — 95 Enchanted Face-Washing Water; To Ease Cramped Tendons; So Pursuers Cannot Catch Up — 96 Chant to Recite Before Sleep; To Summon the Katha of Mastery — 97 Katha for Making Blessed Water to Sprinkle on Grass — 98 Blessed Water to Cure Spirit Possession, Enchanted Beeswax; Chant to Walk and Exorcise Ghosts — 99 Chant Against the Pob Spirit; Against Thieves; To Summon a Woman's Heart — 100 To Go to a Loved One; Enchanted Thorn — 101 (This Verse Is Used with the Khun Phaen Charm) — 102 Hand-Bow [Charm]; Heart-Katha of the Threefold Refuge — 103 Heart-Katha of the Buddha's Virtues — 103

Supreme Precept Katha; Heart-Katha of the Precepts; Heart-Katha of Khun Phaen — 104 Heart-Katha of Mother Earth (Phra Mae Thorani); Heart-Katha of a Hungry Ghost (Pret) — 104 Heart-Katha of the Abhidhamma; Heart-Katha of the White Eel — 105 Heart-Katha of 'Paṭisaṅkhāro'; Katha to Staunch Bleeding — 105 Against Bullets; Heart-Katha of 'Itipiso'; Heart-Katha of the Rabbit — 106 Katha of Departure; Katha to Invoke a Sacred Amulet — 107 Yantra for Inscribing a Single Takrut — 108 Yantra Against All Weapons — 109 The Four-Companions Yantra — 110 Yantra Against Weapons — 111 The Amulet-Ball Yantra — 112 The Deity Yantra — 113 The Great Loving-Kindness Yantra — 114 The Most Popular Yantra — 115 The Easy-Childbirth Yantra — 116 The Great Charm Yantra — 117 The Great Popularity Yantra — 118 The World-Wall Yantra — 119 The Weapon-Protection Yantra — 120

Yantra Against Bullets — 121 Yantra Against Spears — 122 Yantra Against Swords — 123 Yantra Against All Weapons — 124 The Supreme Charm Yantra — 125 To Invite the Deities Back to Their Heavenly Abode; To Meet Someone's Gaze — 126 Heart-Katha of the Wealthy; Katha to Recite 'Itipiso' Backwards — 127 Katha to Mend Bones; Katha for Easy Childbirth — 128 Katha for Good Sales; Katha of Nang Kwak [the Beckoning Lady] — 129 The Great Loving-Kindness Katha; The Great Charm Katha — 130 The Buddha's Grace; Katha to Enchant Food — 131 Against Tusks and Fangs; Katha of the Buddha Who Forbids Weapons — 132 To Grant Great Authority; The Great Paralysis Katha — 133 The Great Immunity Katha; Katha of the Supreme Crown — 134 To Guess the Lottery; Safe Travel — 135 Against Ghosts; Katha to Inscribe a Takrut; Enchanted Beeswax for the Lips — 136 To Summon Occult Power; Divine Sight — 137 Enchanted Face-Washing Water; Katha to Seal Against Bullets; Katha to Undo a Locked Door — 138 Endurance; Enchanted Leaf to Eat Against Fever — 139 Great-Charm Mantra; To Arouse Loving-Kindness — 140 Against Bullets; To Cast Cowrie-Shell Divination; Katha Against Sorcery — 141

Biography of Luang Por Thob

(Phra Khru Wichit Phatcharachan) Wat Chang Phueak, Wang Chomphu Sub-district, Mueang District, Phetchabun Province

Among the renowned meditation masters of the northern region — monks who are venerated, and in whom everyone places their faith for supernatural power, wonders, and sanctity — the name Luang Por Thob (Phra Khru Wichit Phatcharachan) is very well known indeed, being one of the monastic teachers endowed with many extraordinary qualities, to the point that one of Thailand's major newspapers went so far as to give him the title "the god of sacred power." Besides being highly skilled in occult knowledge, Luang Por Thob was also a supreme master of insight-meditation (vipassana) practice, one whose equal would be hard to find. He was a teacher of the utmost loving-kindness and compassion, making no distinction of class, of few wants and contented, with no interest in accumulating money or wealth; whenever offerings and donations came to him, he would put them entirely toward building or developing temples until nothing was left. Thus, when he passed away, it turned out that he had no possessions that

Biography of Luang Por Thob

that were connected to worldly matters beyond a monk's bare necessities — not even a little. He once went on pilgrimage (dhutanga) as far as Burma, Laos, and Cambodia, and studied katha and occult knowledge from renowned teachers of those lands, gaining formidable expertise. Especially in Cambodia, Luang Por Thob is still well known and respected among the Khmer people for his great mastery of mantras and incantations. As for the sacred power of Luang Por Thob, even a scrap of wood he had touched could be consecrated into an amulet of invulnerability; even the chewed betel-quid remnants left over from his own chewing were considered sacred objects. As for his blessed water, it too was no less potent — whoever received the sprinkling would know nothing but happiness and comfort, freedom from suffering and grief, freedom from illness and affliction, and would see fortune and status come to them before their very eyes. During his lifetime Luang Por Thob performed many miracles, and even after his passing, stories of his wonders continue to circulate. Because of this, his fame and the renown of his sacred and marvellous qualities spread in every direction, and he gained a great many disciples and followers. One account holds that the reason he was called "Thob" is that when he was first born from his mother's womb, his head and his feet emerged together at the same time, and so his parents gave him the name "Thob" [meaning "folded/doubled over"].

By Ajarn Thammikatha

Luang Por Thob (Phra Khru Wichit Phatcharachan) was born on 3 March 2424 [1881 CE], corresponding to the 14th waxing day of the 4th lunar month, in the Year of the Snake, at Ban Yang Hua Lom, Tambon Nai Ma (now separated off as Tambon Wang Chomphu), Amphoe Mueang, Phetchabun Province. He was the third child of Mr. Phueak and Mrs. In, family name Muangdi. He had four siblings born of the same parents, namely:

1. Mr. Huang Muangdi (deceased) 2. Mrs. Bai Muangdi (deceased) 3. Luang Por Thob (Phra Khru Wichit Phatcharachan), who passed away at Wat Chang Phueak, Tambon Wang Chomphu, Amphoe Mueang, Phetchabun Province 4. Mrs. Daeng Muangdi (deceased)

In his childhood, before he came to be ordained and study, since his parents were farmers of a well-off standing, owning more land and water buffalo than others in the same neighborhood, he was never in want of anything. It can be said that he enjoyed comfort and happiness befitting his age and station in every respect.

Education: because in those days Tambon Nai Ma — or what is now separated off as Wang Chomphu — and the neighboring sub-districts as yet had no

Biography of Luang Por Thob

public primary schools, or had very few, and these were too far away, people had to rely on studying at temples near their homes instead. In any case, it turned out that Luang Por Thob was extremely interested in learning, and was able to read and write Thai script, Khom script, and numerals, becoming so proficient that he could read and write fluently. In his study of old textbooks and ancient scriptures, he read a great deal, memorized a great deal, and genuinely possessed deep knowledge — even at the very end of his life, having reached 95 years, his memory (before his passing) remained intact and had not faded or grown confused in any respect whatsoever.

Temperament: he was a man of loving-kindness, calm, composed, and gentle toward all living beings. He spoke little and was fond of building projects — as can be seen from the fact that after his ordination he carried out construction and restoration of temples and monasteries at various locations both inside and outside the country. In particular, he personally led the construction of ordination halls (ubosot), completing as many as 16 of them successfully, and had already laid the foundation stone for a 17th at Wat Chang Phueak, Tambon Wang Chomphu, Amphoe Mueang, Phetchabun Province, when he happened to pass away just before its completion. This is not even counting his many other works, such as monks' quarters, sermon halls, wells, ponds, and so on. Another of Luang Por Thob's extraordinary qualities was that he was

By Ajarn Thammikatha

...a monk who, throughout his life, made no distinction of class or caste, receiving all people equally — whether government officials of high rank and title, the wealthy, or the poor. Whoever came to see him received an equally warm welcome. He was neither pleased nor displeased, nor did he crave gain, status, pleasure, or praise; on the contrary, whenever anyone in distress came to him, they received excellent help. He was a man of few wants and contentment, with no interest in accumulating money, gold, or any worldly property — so it can be seen that when he passed away, he had no worldly possessions of his own whatsoever, not even a little. He was also a man deeply grateful to his teachers and mindful of their kindness, and he upheld their instructions faithfully. The author himself once heard Luang Por Thob say that the reason he had to return to live at Wat Chang Phueak, Tambon Wang Chomphu, was that his own teacher had instructed him that, in his final years, he must come and stay permanently at this temple so that it would not fall into ruin. He also once said (around 2518 BE [1975 CE]) that he himself was already dead at that time — only that his body had simply not yet decayed.

Ordination: he was ordained as a novice (samanera) at the age of 16 at Wat Chang Phueak (the same temple where he later passed away), by

6 Biography of Luang Por Thob

Phra Ajarn Si, the abbot of Wat Chang Phueak at that time, who was a teacher of great learning in incantations and sacred formulas during that era, was the one who ordained him [as a novice]. Once he had properly been ordained as a novice, he became interested in studying sacred incantations and formulas until he was highly proficient. Later he went to seek further study from Phra Ajarn Pan, the abbot of Wat Sila Mong in Tambon Nai Mo, at that time as well. As for Phra Ajarn Si, abbot of Wat Chang Phueak, and Phra Ajarn Pan, abbot of Wat Sila Mong — who may be said to be the forerunning teachers of Luang Por Thob — in truth they were the two foremost disciples of Luang Por Sap Taphan [name as printed]. At that time it was widely renowned that Luang Por Sap Taphan possessed sacred, potent speech — whatever he spoke would come to pass exactly as said. Luang Por Thob strove diligently to study the arts of incantation with Phra Ajarn Si and Phra Ajarn Pan until he had mastered them, receiving the full transmission of knowledge from both teachers. Besides this, he also practiced chanting the Mahachat (Great Birth) sermon, in both the verse formulas and the sermon chapters, in the style favored by people of that era, most beautifully. But in his later years, the words with which Luang Por Thob preached to bless his relatives and lay devotees were only brief, yet profound and moving to hear. That is to say, after chanting the threefold Namo, he would say: "Phosathuro, hear, O good and virtuous people, sons of the Buddha-Conqueror..." [Pali-style invocation, continues on next page]

By Ajarn Thammikatha 7

"Within the noble religion of the Buddha, strive earnestly to set your ears as golden vessels to receive the true Dhamma teaching. Keep diligently to the Five Precepts and the Eight Precepts. All you relatives and lay devotees will then together enter the Crystal City — that is to say, the blessed great city of Nibbana — which may carry you across and beyond the cycle of samsara. This much is as far as this humble monk's exposition shall go. It has served as a golden canopy [of honor]; having paid homage to your faith, it is complete. Dear lay folk... that is the end. Evam — thus it is." The reason he spoke this way was that Luang Por Thob was able to deeply understand the disposition of his listeners, especially the modern-minded people, or otherwise those who, being busy, disliked long and drawn-out speech. So he decided to keep things brief — — — "That is the end, dear lay folk" — — and then he would wait to hear the relatives and lay devotees call out, "Sadhu — — Sadhu — —," which was just as good.

When he reached the age of 21, he was ordained as a bhikkhu at Wat Ko Kaeo, Ban Nai Mo, Tambon Nai Mo, Amphoe Mueang, Phetchabun Province, with the Venerable Phra Khru Mueang as preceptor (upajjhaya), Phra Ajarn Pan as the kammavacacariya (chanting teacher), and Phra Ajarn Si as the anusavanacariya (announcing teacher). He received the ordination name Dhammapañño Bhikkhu. After his ordination, he assisted with the work of Phra Ajarn Si within Wat Chang Phueak, becoming

8 Biography of Luang Por Thob

After 2 years there, when the rains-retreat season came around again, he moved to reside for the rains retreat at Wat Wang Bong, Amphoe Chon Daen, Phetchabun Province. He stayed at Wat Wang Bong for about another 2 years. Once the rains-retreat period ended, he decided to wander in search of knowledge to various places.

Beginning the tudong (forest-wandering practice). Once he had firmly decided to set out wandering in search of knowledge, Luang Por Thob — whose fame and reputation at that time were still not widely known — departed at once from Wat Wang Bong. He went on tudong through the forests and mountains, alone. During this period of wandering, he practiced the precepts and meditation, while also seeking out knowledge and studying sacred incantations at caves, cliffs, and great rock walls where people of earlier times had left inscriptions in the caves. Sometimes he walked through valleys where there were no houses or people living at all, and had to survive on forest fruits or only leaves to stave off hunger. But he was never discouraged, and persevered relentlessly in his quest to study the secret arts of incantation. Someone once paid him respects and asked him, "Walking the tudong, eating forest food — are you not afraid of danger?" Luang Por Thob replied, "Look at the various animals — they eat it, and see no danger in it at all." Besides this, he had once

By Ajarn Thammikatha 9

He encountered a herd of wild elephants heading straight toward the spot where he had pitched his kot [monk's meditation umbrella-tent] several times, and had also come across piles of bones of both people and various animals. He merely thought that many tudong monks like himself must have come to end their lives there before. Thinking thus, he extended loving-kindness to the owners of the remains he encountered. Some of his disciples once asked him, "Walking tudong alone in the forest — weren't you afraid?" He answered, "At that time, there were occasions when I did feel afraid too."

As for myself, I once heard Luang Por Thob tell that while he was on tudong deep in the forest, sometimes a large tiger would come and lie down beside the kot where he slept. But it never did him any harm. Luang Por Thob remained unharmed by extending a mind of loving-kindness to the fierce tigers and other animals, reciting: "You go find your food, I go find mine. You stay, I stay. Now that we have both come, let us just lie down and rest." Those animals would then each settle down in their own manner, while Luang Por Thob continued his Dhamma meditation through until dawn without sleeping. When the sky grew light, the wild animals would each depart. After that he continued on his journey, until he met with another tudong monk, and the two agreed to travel together

10 Biography of Luang Por Thob

[He continued] on tudong until they reached the Burmese border. There, Luang Por Thob and that tudong monk each displayed miraculous feats to one another, and exchanged knowledge of incantations with each other until both were satisfied, after which they parted ways in different directions. Luang Por Thob continued his journey until he reached the territory of Laos, the city of Vientiane. He came to know several monks in Vientiane, and also helped the monks there build various structures, completing many of them successfully, so that he became greatly liked by the Vientiane monks, to the point that they invited him to reside permanently at their temple together with them. Luang Por Thob had to decline, because he still had further duties ahead. The reader may recall that Luang Por Thob once said his own teacher had instructed him, in his final words, to return and reside permanently at Wat Chang Phueak, and not let it fall into ruin.

Having declined the invitation to stay in Vientiane, he then continued his tudong wandering until he reached the coast bordering Trat Province, along the Cambodian frontier. At this very border area, he studied sacred arts with Khmer monks, to the extent that he became well known and respected by the Khmer people for his great mastery of incantations and spells.

By Ajarn Thammikatha 11

He traveled back to his native region of Phetchabun Province. After having wandered to various places, studying and gaining knowledge until his mastery of the arts was strong, he felt the time had come to return and devote himself to his duty as an offering to the Buddha, bringing prosperity and auspiciousness to his homeland for the continued flourishing of Buddhism. With this in mind, Luang Por Thob set out on tudong from the Cambodian border, with his final destination being Wat Sila Mong, Tambon Nai Mo (present-day Tambon Wang Chomphu), Amphoe Mueang, Phetchabun Province. At Wat Sila Mong, where Luang Por Thob had already once resided for a rains retreat in earlier times, he undertook a major restoration, building monks' quarters, a sermon hall, digging a well, and so on. Most importantly, Luang Por Thob built an ordination hall (uposatha), which was completed and has been used for religious ceremonies to this very day. At that time he was not yet 40 years old, and Luang Por Thob's reputation was still not widely known, since his monastic seniority was still young.

Later, when he reached 40 years [of age/seniority], he was invited to take part in a great Buddhabhiseka (Buddha-image consecration) ceremony at Wat Suthat Thepwararam in Bangkok. From that time on, his reputation began to

12 Biography of Luang Por Thob

[his reputation began to] become known and greatly renowned. This was because at that Buddhabhiseka ceremony, photographers from several newspapers took pictures of him many times. But when the film was developed, astonishingly it turned out that no one had captured any image of him at all — causing great bewilderment among those photographers.

About 5 years after the great Buddhabhiseka ceremony at Wat Suthat Thepwararam had passed, Luang Por Thob had the opportunity to take part in another great Buddhabhiseka ceremony. This time he was invited by Wat Phra Singh, Amphoe Mueang, Chiang Mai Province. And at Wat Phra Singh as well, photographers tried extensively to capture images of him. But for some unknown reason, when the photographers developed their film, astonishingly again there turned out to be no pictures of Luang Por Thob, just as before — leaving all the photographers thrilled and amazed at the miracle. Because of these events, the fame and honored reputation of Luang Por Thob began to spread and grow more widely by the moment.

His extraordinary virtues became apparent to all people. Luang Por Thob served as a co-chanting monk (khu-suat) when he had 29 years of monastic seniority. Then, 16 years later, he was elevated

By Ajarn Thammikatha 13

[he was elevated in] ecclesiastical rank to preceptor (upajjhaya). During the time he held the position of preceptor, Luang Por Thob moved to reside for the rains retreat at Wat Sao Thong Thong, Tambon Nai Mo, for as long as 6 years. Afterward, he considered it fitting to build an ordination hall at Wat Ko Kaeo in the same tambon, so he moved to reside there for the rains retreat and carried out construction of the ordination hall until it was completed successfully as intended. After that, he moved to reside for the rains retreat in Amphoe Chon Daen (at that time still a sub-district office [king amphoe]), where he built a new temple in the village of Chon Daen, named Wat Sawang Arun, as it remains called to this day. Once Wat Sawang Arun was completed, he went on to build another temple nearby the sub-district office of Chon Daen, giving it the name "Wat Phra Phutthabat Khao Noi." When he reached 73 years of seniority, he was elevated in ecclesiastical rank to Chief Monk (Chao Khana) of Amphoe Chon Daen, and was also granted an ecclesiastical title by the Department of Religious Affairs, named "Phra Khru Wichit Phatcharachan." During this period he actively restored the temples within the Chon Daen district, constructing several more sacred objects and sacred sites.

14 Biography of Luang Por Thob

Luang Por Thob was a monk devoted to practice. Speaking of his conduct with regard to the monastic discipline (Dhamma-Vinaya), he was considered a very strict and disciplined monk. As mentioned already, he was a monk of contentment, of few wants, who had no interest in accumulating money or wealth. Whenever offerings or donations were made to him, he would contribute them entirely toward construction or development of temples, and so on. Besides being strict in observing the Dhamma-Vinaya, he also regularly practiced insight meditation (vipassana kammatthana) as a daily routine, so much so that most of his disciples were convinced that he had certainly attained at least one stage of arahantship, if not more.

Another special virtue of Luang Por Thob was that he possessed potent, truthful speech — whatever he said would come to be. Those who knew of this held him in great awe, especially the various troublemakers at temple fairs who had experienced it themselves. During the times when Luang Por Thob served as chairman of celebration ceremonies for the completion of ordination halls, monks' quarters, and viharas that had just been built, in some places gangs of ruffians would cause fights and quarrels, striking heads and stabbing one another, then flee from the police officials in every direction, until the general public became fearful and dared not

By Ajarn Thammikatha 15

[dared not] come to the fairs, which was a great hindrance to the temple's event planning. But as soon as word of this reached Luang Por Thob, he told the officials, "Those troublemakers won't get anywhere — they'll just keep circling around this temple." And it turned out just as he had said: the ruffians disturbing the temple fair could not manage to escape, as if something were holding them back, forcing them to keep running in circles within the temple fairgrounds itself, unable to get away. In the end they would be dragged off by officials into a holding cell. As this happened repeatedly, word of it spread everywhere, and everyone began to believe it must certainly be due to Luang Por Thob's possessing potent speech. From then on, it became apparent that whichever temple held an event would tend to invite Luang Por to serve as chairman, and it seemed that no troublemakers ever again dared to cause trouble there. Temple events then proceeded smoothly in every respect. Many stories have been told and retold regarding Luang Por Thob's potent speech. Many candidates for civil-service examinations, or students, once came to ask Luang Por's blessing to pass their exams, and Luang Por would simply tap their heads gently with his hand and bless them, saying "You will pass," and that alone would complete the ritual. Mostly, things turned out just as Luang Por had blessed.

16 Biography of Luang Por Thob

[proceeded smoothly] in every respect. Therefore anyone who took the time to go and reach Luang Por in person was never disappointed — all hopes were fulfilled. Some wives who had gone off by boat for many days without returning, whose whereabouts and fate were unknown, [their husbands] would come to Luang Por to ask a blessing for the wife's return home (I myself happened to witness one such case). Luang Por told the husband, "She is on her way back." The next day the man in question came again to see Luang Por, this time saying, "My wife has come home, so I have come to pay my respects to Luang Por." Having said this, he asked Luang Por to blow [a blessing] onto the crown of his head — puff — and then went back down from the monk's residence.

Regarding the matter of Luang Por Thob's potent speech, I am convinced it was not mere coincidence. Luang Por himself surely knew as well that he possessed this power of true speech. It can be seen that he never scolded or rebuked anyone at all — not even the monks or novices in his temple did he ever scold. On the contrary, he would always speak only pleasant, agreeable words. Because of this, some people felt that Luang Por spoke too little. Especially with children, Luang Por would carefully choose only auspicious words to say to them, such as this verse he often recited: "Children nowadays are truly good, they don't tease or flatter their father, dear — father then writes letter joined to letter, and before long they will know both Khom and Thai script."

By Ajarn Thammikatha 17

There was one occasion (at that time Luang Por had just moved from Wat Sila Mong to reside for the rains retreat at Wat Chang Phueak) when I had the opportunity to stop by and pay my respects to him at his old, dilapidated monk's residence — the only one still standing in the whole temple (because this temple had been left abandoned for over 30 years).

At one point during our conversation, one of his disciples remarked, "This kuti [monk's residence] is nearly about to collapse completely."

Luang Por agreed, saying, "Well, it's been built for about 50 years now. Something this old is bound to be [worn]..."

Just as he uttered the word "worn" [pha], before he could finish saying "collapse" [phang], I noticed that Luang Por abruptly stopped himself mid-sentence, as if fearing that the residence might actually really collapse [were he to finish the word]. He then continued on, turning it toward something auspicious: "This residence was built with ching-chan wood [Dalbergia oliveri, a hardwood]. Back then Luang Por was about 22 years old; now I am 73. Ching-chan wood is a hardwood — the drier it gets, the tougher it becomes. If you don't believe me, try sawing it yourself. Don't be careless."

As for that ching-chan wood residence, in the following year the temple committee had it entirely demolished, and built a new one in its place.

[page 18] Biography of Luang Por Thob

They call it a complete restoration all over again, in the space of a short time. Wat Chang Phueak, which had been an abandoned temple for more than 30 years, came back to life once more. All this was due to the merit and virtue of Luang Por Thob, whose reputation had, by that point, become widely renowned indeed.

However, once something bears the name of having arisen, it cannot escape the word "loss" either. When his age reached toward 83 years, the impermanence of conditioned things — which Luang Por himself already understood well — began to encroach upon him according to its natural law. Around this time his eyes began to grow blurred and dim, until finally they became completely dark. His eyes had closed shut to the outer world, in contrast to the inner heart, which blazed ever brighter with the Dhamma — an attainment that never fades, fitting for an extraordinary person such as Luang Por Thob. Regarding his eyes, the attending physician said only, briefly, "Luang Por's eyes have reached the end of their years."

Even though his eyes were blind and could no longer see, Luang Por still went on to build and restore several more temples and monasteries.

[page 19] By Ajarn Thammakatha

...resigned from his ecclesiastical rank as Chao Khana (ecclesiastical head) of Chon Daen district, after reflecting that remaining in the position while his eyes could see nothing would probably serve no useful purpose. He therefore asked to resign from the position of Phra Khru Wichit Phatcharachan, Chao Khana of Chon Daen district. But owing to the power of his merit and virtue, more than words can describe, the Chao Khana of Phetchabun province, acting in the capacity of the Department of Religious Affairs, resolved that he should keep the honorary title of Phra Khru Wichit Phatcharachan for the rest of his life.

Once Luang Por Thob had resigned from his ecclesiastical rank, he still thought of the temple where he had once lived together with his teacher — namely Wat Chang Phueak, Tambon Wang Chomphu — which at that time was an abandoned temple that no one thought to restore, having lain deserted for more than 30–40 years already. He also still remembered precisely the words his teacher had once told him: that in the end he should return to Wat Chang Phueak and not let it remain abandoned.

Thus he left Wat Phra Phutthabat Khao Noi as soon as he received an invitation to help restore Wat Sila Mong, Tambon Wang Chomphu, seeing it as convenient for eventually moving to spend the rains retreat at Wat Chang Phueak.

[page 20] Biography of Luang Por Thob

Luang Por Thob restored Wat Sila Mong for a time, until he judged it was time to go and restore Wat Chang Phueak as well. He then moved to spend the rains retreat at Wat Chang Phueak, which lay abandoned, waiting for him to help revive it. At once Wat Chang Phueak changed from a deserted temple that no one passed through — except buffalo-herding children, who would take shelter in the shade of the old, decrepit monk's quarters, on the verge of total collapse, which stood as the only building besides the sermon hall, itself in the most extreme state of disrepair. Of the ordination hall only the base remained visible, its upper structure having crumbled and collapsed completely. It became instead the most flourishing temple in Tambon Wang Chomphu today.

Sudden Illness

On March 13, 1976 (B.E. 2519), the Wat Chang Phueak temple committee held the annual fair, together with a ceremony to lay the foundation stone of the new ordination hall being built to replace the old one, which had, as stated above, completely crumbled and collapsed. On that day it happened that crowds of people flooded into the Wat Chang Phueak fairgrounds, in overwhelming, unprecedented numbers. Then, as night fell, a fierce storm arose; in a moment the rain came pouring down heavily, lightning flashed and roared frighteningly. The...

[page 21] By Ajarn Thammakatha

...all the performances that troupes had come to put on, so all of them had to be cancelled. It rained heavily for about 5 hours before it let up. Everything in nature returned to its normal state — but on Luang Por Thob's kuti (dwelling), surrounded by disciples and relatives, everyone began to feel uneasy, having noticed that Luang Por had begun to show signs far more abnormal than before. He kept trying to sit up and chew betel nut, and moreover had once spoken about his own funeral, saying that if he truly passed away, he must under no circumstances be cremated; instead a vihara or a stupa should be built to keep his body. Otherwise, whatever prosperity or restoration work Wat Chang Phueak was then undertaking would come to a sudden halt, and the temple would fall back into ruin. Mr. Chalaem Cheepraham, who by this later period was counted as his closest disciple, whose duty was to accompany Luang Por everywhere he was invited, received Luang Por's word: "I will do everything as instructed." Luang Por Thob's condition brightened; he spoke cheerfully, sometimes even joking, which eased the tense atmosphere among the anxious hearts of the disciples and attendants gathered there at the time. Everyone found themselves laughing and smiling, feeling...

[page 22] Biography of Luang Por Thob

...felt relieved, all together. March 13 passed without anything happening. - - -

But then, as if lightning had struck from above — amid an open, cloudless sky, without even the slightest trace of a coming storm — at around midday the following day, Luang Por Thob showed signs as if he had a fever. Mr. Chalaem Cheepraham, who was better than anyone else at noticing Luang Por Thob's abnormal symptoms, began to grow anxious, filled with restlessness. He decided to bring a car to fetch Luang Por, meaning to rush him to Bangkok for treatment at once — a thing no one had ever thought to do before. As the car was carrying him toward Bangkok, Luang Por Thob closed his eyelids completely, together with taking his final breath. As the car was driving out of Tambon Nayom into the area of Tambon Na Chaliang, at around 4 o'clock in the evening, Luang Por Thob had passed away!! In a manner resembling sleep, without the slightest trace of agitation. - - -

The people within the grounds of the Wat Chang Phueak fair, who were discussing among themselves the fact that Luang Por was on his way to Bangkok,...

[page 23] By Ajarn Thammakatha

Everyone [illegible] stared toward the car as the driver came back, looking dazed and abnormal. And then, at that very moment - - -

"Luang Por has passed away!!" "Luang Por has passed away!!!"

The news resounded everywhere like a thunderclap. People from every direction who heard the news all rushed straight to Wat Chang Phueak at once. Day after day the temple committee had to work extremely hard; Luang Por Thob's belongings and possessions were thoroughly inventoried, and in particular the number of sacred amulets and charms were all immediately collected and gathered, to await checking by the committee.

Tens of thousands of people gathered continuously at Wat Chang Phueak throughout the entire period of merit-making ceremonies without a single day missed, until it reached 100 days. Luang Por Thob's body has continued to be kept at Wat Chang Phueak, Tambon Wang Chomphu, the whole time, with no cremation or funeral rite performed at all — this being in accordance with the instructions Luang Por Thob gave before his death. In the sermon hall, which was converted into a temporary place to keep his body, awaiting the construction of a stupa costing in the millions of baht, and a coffin...

[page 24] Biography of Luang Por Thob

...of glass/crystal, which the temple committee was rushing to build so as to finish it as quickly as possible, to be used as a permanent place to keep Luang Por Thob's body.

The Miraculous Power of Luang Por Thob (Phra Khru Wichit Phatcharachan)

During his lifetime he created many kinds of sacred amulets, though each type was made in not very large numbers. The type that could be counted as relatively more numerous than the others was the sacred amulets of Wat Chang Phueak; the committee had requested permission to make them in reserve for the major reconstruction of the temple, which would require tens of millions of baht. However, the amulets the temple had made — which were thought to already be a large quantity — turned out to become distinctly fewer once Luang Por Thob had passed away like this - -

The amulets, already renowned, grew even more famous still. People everywhere developed a desire for them, wanting to have them to protect against danger, and flocked in unceasing numbers to request them for worship. It also came to pass that, of the amulets Luang Por Thob made on each occasion, there were also people of the "wealthy patron" type who took the opportunity to acquire them for their own private collection, each time in quantities of...

[page 25] By Ajarn Thammakatha

...ranging from tens to hundreds of thousands of baht, so that few of the items reached the hands of other ordinary people. This became yet another reason that allowed opportunists to take the chance to counterfeit Luang Por Thob's sacred amulets, hawking them around as merchandise without any fear of sin whatsoever. Looking at it, it is truly a pitiable thing, the conduct of such people - - -

As far as is known, the sacred amulets that Luang Por Thob made in his final period are as follows: single takrut (rolled amulet) / kring (bell amulet) / Series 96; Somdet / Trimas (Quarterly) Series 2517 [1974]; Coin / Series 1 of Wat Chang Phueak; and the ordination-hall foundation-stone-laying coin. Regarding this foundation-stone-laying coin, a little needs to be said, because an observant person would notice why the coin bears the date March 15, 2519 [1976], even though Luang Por Thob had actually already passed away on the 14th of the same month. A question arose as to whether Luang Por had consecrated this coin or not. In truth, the temple had made this coin a full year before the event, and it had already gone through the Buddhabhiseka consecration ceremony many times over, with the final consecration performed at Wat Mahathat Phetchabun shortly before the Wat Chang Phueak event, by Luang Por Thob himself,...

[page 26] Biography of Luang Por Thob

As for the matter of the date engraved on the coin, Luang Por himself had no knowledge of it, since it was something the temple committee arranged on their own - - In any case, the foundation-stone-laying ceremony for the Wat Chang Phueak ordination hall proceeded as scheduled, on March 15, 2519 [1976], with the temple committee inviting Chao Khun Sri Phatcharodom, deputy Chao Khana of Phetchabun province, to perform the ceremony in his place.

Speaking of Luang Por Thob's sacredness — whether arising directly from himself, or from the various sacred amulets he created — quite a few people have experienced it personally, and each has passed the story on to others. As far as I can recall - -

Khun Sawat Inphong, who currently works at the Telephone Organization, told me the following - -

He himself used to live in Tambon Wang Chomphu, and had once secretly tried to photograph Luang Por Thob without asking permission, several times; it turned out that none of the photographs came out at all. And once, he drove to fetch Luang Por Thob to take him to perform a house merit-making ceremony; the road into Wat Sila Mong at that time was an extremely deep mud pit, so deep that the mud engulfed the car's wheels entirely. He himself did not think the car would be able to get through, but Luang Por Thob, who was riding along, said:

[page 27] By Ajarn Thammakatha

"The car will get through — it won't get stuck in the mud." And indeed, just as he said, his car drove straight through the mud pit and made it there and back with ease - -

Khun Boonrat, a second-class forestry officer of the Royal Forest Department, told me the following - -

At the time, he himself was working at the Chon Daen district forestry office. One day he went out to survey the forest and lost his way. The sun was setting, he was exhausted, and thinking of the dangers from wild animals such as tigers and elephants filled him with dread. He thought that no matter what, he would surely end up spending the night in the forest - - but then it occurred to him: he raised his hands in reverence and thought of Luang Por Thob, asking by the power of Luang Por's grace for guidance to find his way, to get home quickly and safely. Khun Boonrat continued the story further - - once he had called to mind Luang Por Thob's kindness, he decided to walk straight through the forest at once. After about 20 minutes -

Thank heaven!! One could fairly say he emerged from the forest right at the foot of his own house's stairs.

Khun Boonrat finished his story, raising his hands in a gesture of reverence - -

Khun Kot (a former novice monk of Wat Phra Phutthabat Khao Noi) told me the following - -

[page 28] Biography of Luang Por Thob

When the incident occurred of armed robbers raiding Luang Por Thob at his kuti at Wat Phra Phutthabat Khao Noi, Chon Daen district, he was the witness closest to the events, being the only one attending to Luang Por at the time it happened. That day it was around 11:00 a.m. The robbers broke into Luang Por's kuti and threatened him, demanding he reveal where money and valuables were hidden. When Luang Por said, "Where would I get money from?" —

The robbers, annoyed, pulled the trigger to shoot Luang Por at once, but it turned out the gun would not fire. The robbers fired 2–3 times, and still the gun would not go off. Just then word reached the police, who happened to be conducting a ceremony that day on an important occasion; they rushed to the temple, intending to capture the robbers. Seeing there was no way to escape, the robbers decided to fight back, using Luang Por Thob's kuti as a bunker, firing at the police - - but the guns simply would not go off. However hard the robbers tried to fire, the bullets would not come out. The police, for their part, also fired some shots in — strange indeed! Their bullets, too, would not fire!!

Khun Kot related that - - he himself was trembling with fear the whole time, in stark contrast to Luang Por Thob, who sat calmly in meditation. In the end, the final hour of the wicked robbers arrived. When they leapt down from the kuti —

[page 29] By Ajarn Thammakatha

...at that moment Luang Por Thob was still calmly reciting sacred verses, showing no sign whatsoever of being shaken by what was happening. The robbers sprayed gunfire at the police.

Bang! Bang! Bang! This time the gunshots rang out thunderously.

The robbers had just cleared the threshold of Luang Por Thob's kuti.

Bang! Bang! "Aaargh!" — a cry of agonized, groaning pain from the wicked robber, and his body collapsed. As he regained consciousness, he tried desperately, floundering, to reach Luang Por, to beg forgiveness for his misdeed, but the Lord of Death had already torn his wicked spirit from his body before he could do so - -

Khun Kot went on excitedly - - one of the bullets the police fired in the exchange with the robbers strayed into the kuti, landing right where Luang Por Thob happened to be sitting on top of it - -

Police Constable Thuan Na Wichian, a resident of Lat Yao Prison, told me the following - -

One evening, he and 4–5 companions, together with his young son of about 13 years old, were riding home in a car from...

...the trip. Just as they reached the fork and were turning into the village, they collided with a car. The car they were riding in suffered heavy damage, since it was the one that got hit — so badly that people said it would have to be entirely replaced. But something amazing happened!

Namely: everyone inside the car was thrown clear outside the danger zone. No one was injured. Once they had recovered from the shock, they asked each other, "Who has something powerful [an amulet]?"

Everyone shook their heads and denied it, because not a single one of them was carrying any sacred amulet or charm — except for "Little Shorty" (in truth a tall, lanky fellow). Realizing what the adults meant, the boy pulled out a cord made of parachute-cloth string and showed it to everyone: "I have one image of Luang Por Thob," Little Shorty said drowsily, being very sleepy — —

This happened to me myself. In truth I had not intended to include this story, but on reflection I felt that writing it down might serve as a lesson for some people — —

The moment the Buddha-consecration ceremony (phutthaphisek) for the Luang Por Thob amulets of Wat Sila Mong, Tambon Wang Chomphu, came to an end, the sacred amulets — objects of...

By Achan Thammikatha

Various auspicious objects had been brought out from the ordination hall, so as to give the people waiting to receive them a chance to take them for veneration. Phra Achan Doem, the abbot of Wat Sila Mong, picked up a ring bearing Luang Por Thob's insignia and hurried over to me, saying, "Here, try it on."

As soon as I held out my hand, the ring slipped from Phra Achan Doem's hand and fit my finger perfectly — —

"There, keep it for protection against danger," the abbot said. "The kathin merit-offering was very powerful, but never mind — Luang Por said it's fine." The word "Luang Por" as used by Phra Achan Doem referred to Luang Por Thob himself, who had presided over that consecration ceremony.

I had been the sponsor of the kathin robe-offering at Wat Sila Mong, and had already stayed on there for several days afterward. I was preparing to return to Bangkok, but then, just before I set out from my lodging, Phra Achan Doem came hurrying toward me, his robes flying, [saying] "There is one cast image of Luang Por Thob left in Luang Por's bag — this one is very old, from when he was young. Luang Por said to keep it for self-protection."

I raised my hands above my head in reverence.

Biography of Luang Por Thob

At that time Luang Por Thob was still spending the rains retreat at Wat Sila Mong, with Phra Achan Doem, one of his disciples, serving as abbot — —

The next day I traveled back to Bangkok on the express public bus. Then an event occurred that I will never forget for the rest of my life. It happened at the very moment the express bus was about to pass the Kaset intersection, at the traffic-light junction leading off toward Lat Yao Prison and Kasetsart University. Worried about my travel bag, I stood waiting at the bus door, ready that if the bus stopped at the red light I would quickly jump down, so as not to waste time going back to my lodging. But the bus did not manage to stop, because the green light flashed on just as the red light went out, all within that split second.

I did not even realize what had happened. I only knew that I had fallen from the bus, landing face-down on the road surface. My clothing bag flew off to one side. The wheel of the bus I had been riding spun past, grazing my head — as close, in the words of an action-novelist, as "a hair's-breadth split eight ways." At that moment I came to my senses, feeling as though there were a whirlwind...

By Achan Thammikatha

[A whirlwind] — a great one — ran along beneath the bus, seeming to try to pull my body all the way under it. A moment later the express bus, which had nearly become the executioner taking my life, sped off out of sight. I quickly pulled myself up and stood at once, went to gather my travel bag, and hurried out of the way of the cars following behind in a line along the roadside. But when I bent down to check myself over, my heart sank — my clothes had several torn and ripped spots, on the arms and legs. This must have come from scraping against the road surface as I tumbled down from the bus. It was almost unbelievable, because it turned out I was not injured in the slightest — there was not even a scrape on my skin. My body was completely normal in every way.

How did I survive? If not through the merit and power of Luang Por Thob, then what exactly did Phra Achan Doem's words mean when he said, "The kathin offering was very powerful, but never mind — Luang Por said it's fine..."? And if it had not been for some [illegible] feeling that came over him, then on that occasion Phra Achan Doem would surely not have had to be the one to travel to meet this writer, simply to hand over the Luang Por Thob amulet that happened to be the only one left in his bag, giving it to...

...for me to keep for self-protection. So I can say with full confidence that this writer survived that time through the truly miraculous power of Luang Por Thob himself.

Another marvel concerning a revered meditation master like Luang Por Thob concerns his date of birth and his date of passing, which correspond to each other in a strangely fitting way that seems too precise to be coincidence. Namely: Luang Por Thob was born on 3 March B.E. 2464, corresponding to the 14th waxing day of the 4th lunar month, Year of the Snake. He then passed away on 14 March 2519, at 4 p.m. in the afternoon, corresponding to the 14th waxing day of the 4th lunar month, Year of the Rabbit (the 4th animal) — at the age of 95 years (9+5=14).

There are still many more interesting accounts of Luang Por Thob's miraculous powers, all of them remarkable. What I have brought up to mention in this final section are almost entirely events that occurred in the latter part of his life. As for what happened in his early years, which I heard only from elders, I have not raised any of it here, because in that early period I admit I was still quite distant from Luang Por Thob — I only had the chance to become close to him for about 9 to 10 years.

By Achan Thammikatha

Another point: I am not someone capable of writing about every kind of subject — even accounts of events I never personally experienced. I do not have that level of ability. I have only written about what I truly came to know and see, however haltingly and imperfectly.

As for the biography of Luang Por Thob, or Phra Khru Wichit Phatcharachan, this is as much as I am able to write.

[section-break ornament: three round dots in a row]

The 1009 Sacred Verses [Katha]

Meditation is the wellspring of success.

[Note: the remainder of the page is blank; only a faint ghost-image of text from the reverse side of the leaf shows through, which is not transcribed as it is not printed on this page.]

With Respectful Thanks

Phra Athikan Phrom Cantapañño (Abbot)

Phra Achan Khruea Vimalo

Phra Achan Somkhuan Khemacaro

Phra Achan Chan Cantasaro, Wat Chang Phueak (Luang Por Thob's temple), Tambon Wang Chomphu, Mueang District, Phetchabun Province

Phra Achan Bunmi Phasukamo (Abbot), Wat Tha Sawang Wetrai, Tambon Tha Phon, Mueang District, Phetchabun Province

[marked with a small cross symbol, likely indicating he had since passed away] Phra Achan Pheng Itibhaddho (Abbot), Wat Pa Sak Rerai, Tambon Na Ba, Mueang District, Phetchabun Province

[marked with a small cross symbol, likely indicating he had since passed away] Phra Achan Phong Acito (Abbot), Wat Sawang Arom, Tambon Ban Tok, Mueang District, Phetchabun Province

and

[marked with a small cross symbol, likely indicating he had since passed away] Phra Palad Thongsuk Chutipañño (Abbot), Wat Si Suk Khong Karam, Ban Phi, Tambon Ban Khok, Mueang District, Phetchabun Province

Biography of Luang Por Thob

...who kindly translated the sacred verses out of the ancient Khom script — inscriptions more than 100 years old — made by the teacher of Luang Por Thob (Phra Khru Wichit Phatcharachan), as well as those inscribed in Luang Por Thob's own handwriting, and who furthermore proofread them for accuracy in the printing of this book.

Thammikatha

On the Word 'Khap' (Round) in Textbooks of Sacred Formulas

To clear up confusion about the word "khap" [round/repetition] in textbooks of magical incantations, for those who are beginning their study, or for those with an interest in the science of sacred verses who already believe in it firmly but do not yet know the correct method of practice according to its true meaning, I shall explain it here.

For certain sacred verses it appears that the masters and teachers set the number of recitations in "rounds" — some three rounds, some seven rounds, and so on; some verses even go as high as 108 rounds. This is because the masters and teachers had already discerned how much concentration or strength of mental power each particular incantation required. A sacred verse with many different applications usually requires an especially strong current of mental power, in order to bring about the result desired by the user. This, in turn, depends on the strength of mind of the person who holds to it firmly enough to bring about success.

By Achan Thammikatha

I will give an example of chanting a spell "in rounds," using the heart-mantra of the Four Guardian Kings (Phra Lokkaban) — ◎ Pu Tha Pa Ku Ca Lo ◎ — commonly recited before sleep to guard against various dangers, as an illustration.

Chanting a spell "in rounds" means reciting the syllables of the incantation in their given order on the first pass, then shifting the starting syllable each time a full cycle is completed, until every syllable in the verse has served as the starting point. This can be seen from the heart-mantra of the Four Guardian Kings ◎ Pu Tha Pa Ku Ca Lo ◎ as follows:

First round: Pu Tha Pa Ku Ca Lo Second round: Tha Pa Ku Ca Lo Pu Third round: Pa Ku Ca Lo Pu Tha Fourth round: Ku Ca Lo Pu Tha Pa Fifth round: Ca Lo Pu Tha Pa Ku Sixth round: Lo Pu Tha Pa Ku Ca etc. This constitutes one "khap" [full cycle].

The method is: on the first round one recites the syllables in their given order. On reaching the second round, one takes the second syllable — the word "Tha" — as the starting point, and moves the first word, "Pu," to become the closing word of that round...

The 1009 Sacred Verses [Katha]

For the third round, one takes the third syllable — the word "Pa" — as the starting point, and moves the second syllable, "Tha," to become the closing word. For the fourth round, one takes the fourth syllable — "Ku" — as the starting point, and moves the third syllable, "Pa," to become the closing word. For the fifth round, one takes the fifth syllable — "Ca" — as the starting point, and moves the fourth syllable, "Ku," to become the closing word. For the sixth round, one takes the sixth syllable — "Lo" — as the starting point, and moves the fifth syllable, "Ca," to become the closing word. And so on.

Other sacred verses that the masters and teachers have prescribed to be chanted in multiple rounds follow the same method. As for completing the 2nd, 3rd, 4th round, and so on, this simply means beginning the chant again from the first pass through to the last pass of that particular verse — what is called one "khap" [cycle], as in the example above — repeating until the number set by the master teacher has been reached, according to whatever the case requires.

In ancient times, the master teachers who devised these formulas worked out a way to teach the chanting-in-rounds to their disciples by presenting it as a riddle for them to work out for themselves. What the riddle actually pointed to, in truth, was the genuine method of chanting the verses in rounds — namely a path for building concentration (samadhi), so as to give rise to a strong current of mental power, as a means of disciplining the mind so that...

...remains in place without wandering off. If it is so, then one will grasp the letters of the sacred formula (katha) correctly. When the mind's power becomes so intense that it turns supreme, one can then fix the various principal meditation-images. Once the mind is able to reach that state, compelling the principal image to follow one's intention naturally presents no difficulty at all.

As for the riddle concerning how a sacred formula is to be "carried in the mouth": the teacher who explained this to me held the same lineage of magical scriptures and formulas as Luang Por Thob (Phra Khru Wichit Phatcharachan), though he was a monk of the generation after Luang Por Thob.

The riddle runs: "People of three villages drink from a single well; going back and forth, do not let their footprints overlap." When this is interpreted, it is itself the method of reciting the sacred formula described above.

Making Holy Water

Sitthikariya [ritual formula meaning "may it be accomplished"] — he said that to make holy Buddha-water, take kaffir lime and soap-pod (som poi), and add silver leaf and gold leaf as well. Then take a candle weighing 1 baht [a traditional weight] and fix it to the mouth of the alms bowl used to make the sacred water. Begin the recitation with the summoning of the deities, recite the Namo three times, call to mind the virtue of one's teachers, and then charge the water with the sacred formula. It will then truly be efficacious.

Regarding Food Restrictions

Sitthikariya — now, as for studying magical formulas and sacred katha, and holding amulets and charms so that they become potent, [granting] supernatural power and miraculous marvels, and protecting oneself: the teacher Luang Por Thob (Phra Khru Wichit Phatwacharn) laid down the following method, setting these forbidden foods:

Those born on Sunday — forbidden to eat: water spinach (phak bung) Those born on Monday — forbidden to eat: coriander (phak chi) Those born on Tuesday — forbidden to eat: pickled spider-flower/cleome (phak sian dong) Those born on Wednesday — forbidden to eat: boiled eggplant Those born on Thursday — forbidden to eat: pork Those born on Friday — forbidden to eat: phak bang [a leafy green] (Those born on Saturday — forbidden to eat: moringa leaves [phak ma lum])

If any person does not abstain from eating the foods listed above, the charm will not "take" for them. But if one is able to abstain, one's amulets and charms will be far more powerful than other people's.

Calling All People

[Incantation, sense approximate:] I shall summon the mind of every person; every heart shall waver. The deities dwelling among the stars and moon shall favor [my] horoscope. I shall cry out with a resounding voice, and every being shall rejoice. Na-changngang-niyom, mo-changngang-niyom, om sawahom, [my] mind...

Sitthikariya — this formula is recited to summon customers so that one's goods sell well, or to make holy Buddha-water to sprinkle on shops, or to charge water for washing one's face as a charm of attraction so that crowds of people feel affection and kindness toward us. It is especially effective for both women and men.

The Formula for Gaining Fame

[mantra syllables] Na-rue-cha, phikkhu-na-sanghancha, thammathetsana, rue-sorang-rue, na-rue, namamihang.

If we wish to accomplish anything and want our name and reputation to become widely known, recite this formula: [as above]. Then proceed to act — one's honor and merit will become beyond reckoning.

The Formula for Passing Examinations

[mantra syllables] Na-pongpu, thalu-banya, phra-phut-namphaa, phra-thaa-kit-dai, mutto-muttang, saranang-mutto.

If one wishes to gain wisdom surpassing all others, charge water or rice with this formula and eat or drink it: [mantra syllables] Na-pongpu, thalu-banya, phra-phut...

[Running page header: "By Ajarn Thammikatha"]

...bring [it about]; may the Dharma be attained, mutto muttang, saranang mutto. When about to sit for an examination, recite this and charge drinking water, swallowing it three times.

Protection From Danger

[Incantation invoking the Buddha, Dhamma, and Sangha to shield and guard the practitioner from every hostile weapon and enemy, and commanding any wrongly-directed spell to return to its own caster:] Massa mumhi yoka seti tahi.

This formula is to be recited before sleep; it guards against weapons and hostile magic and protects one from every danger. It is also used when invoking and wearing a Buddha amulet.

The Formula for Making "Dharani-sara" Holy Water

[mantra/invocation] Sri lome, phutthathewancha, techasa, na-rachakang, om-phra-noek, boek-phra-naek, yaek-kamkuam, nguam-mae-phra-thorani [Mother Earth] — whatever is good, grant it to me, together with [this] power, svāhā.

Sitthikariya — if one wishes to make this "dharani-sara" holy water, recite this formula: [as above]...

...with power, na rachakang, om phra noek, boek phra naek, yaek kamkuam, nguam mae phra thorani, whatever is good, grant it to me, together with [this] power, svāhā. It may be used for any of 108 purposes.

Making One Invulnerable (Yong Khong Kraphan)

[mantra] Na tikanto, namotanti.

If one wishes to become invulnerable, recite this while charging water or rice to eat: [as above]. Guns will fail to fire; even should they fire as thick as rain, none will strike your body at all.

[Note: a handwritten pen annotation appears in the right margin of the page; it is not clearly legible.]

Making One's Goods Sell Well

[mantra] Na lamlai, khrai-khrai-hen-na, mo-la-luai, chuai-pha-ma, phut-tham-ha, tha-rong-thak, ya-kwak-mue, sap-burut, nuek-ma-ha-ku-ni-si.

If we wish to become greatly charming so that our goods sell well, make holy Buddha-water and sprinkle it on shops, reciting this formula: [as above]. It is especially potent — charge water and wash your face with it, and you will become beloved by all people.

[Running page header: "By Ajarn Thammikatha"]

The Formula Against Firearms

[mantra] Na utkan, mo-ut-pak-krabok, ya-dap-fai, thaiwap.

If one wishes to guard against bows, crossbows, guns, and every kind of weapon, recite this formula: [as above]. Weapons will not touch your body; guns will fail to fire.

The Formula for Assembling the Deities

[Pali verse, kept as printed in Thai transliteration:] "Sakke kāme ca rūpe girisikharatate cantalikkhe, vimāne dīpe raṭṭhe ca gāme taruvanagahane, gehavatthumhi khette bhummā cāyantu devā, jalathalavisame yakkhagandhabbanāgā tiṭṭhantā santike yaṃ, munivaravacanaṃ sādhavo me suṇantu, dhammassavanakālo ayambhadantā [repeated three times]." Gloss: [Devas dwelling] in the heaven of sense-desire, in the form realm, on mountain peaks and cliffs, in the sky, in palaces, on islands, in kingdoms, in villages, amid groves and forests, in dwellings and on the land — may the devas of the earth come; those in water, on land, and in rough terrain, the yakkhas, gandhabbas, and nāgas standing near — may the good ones hear this word of the excellent sage and listen to me. This is the time for hearing the Dhamma, this is the time for hearing the Dhamma, this is the time for hearing the Dhamma.

This formula is used to invite the deities to assemble before performing a ceremony, an auspicious rite, or the consecrating/charging of magical formulas and spells.

Translation of the Formula for Assembling the Deities

Sadhu! Sakke — I invite all the deities who dwell in the six heavens of sensual delight. Kāme — those dwelling throughout the boundless realm of sense-desire, in every region. Ca rūpe — deities abiding in the form realm. Girisikharatate — deities dwelling amid the ocean's expanse, on mountain peaks, and on twin ranges. Cantalikkhe — deities thronging densely, filling the sky. Vimāne — dwelling in golden, jewelled palace-mansions. Dīpe — deities dwelling on islands both small and great. Raṭṭhe — deities residing in royal halls. Ca gāme — all deities dwelling in villages small and great. Taruvanagahane — deities dwelling amid groves of trees, wild forests, and pavilions. Gehavatthumhi khette — deities dwelling in houses and rice fields. Bhummā — deities dwelling upon the ground of the land. Cāyantu devā — I invite them to come and assemble together. Jalathalavisame — deities dwelling unevenly, some in water and some on land. Yakkhagandhabbanāgā — the yakkhas, gandhabbas, and the great nāga kings as well. Tiṭṭhantā santike — deities dwelling on the islets and rapids of every district. Munivaravacanaṃ — I invite the sage-hermits (rishis) of every place, who are sacred and mighty through their power. Sādhavo me suṇantu — I invite the resplendent and mighty deities who dwell in the immortal palace-realm of the heavenly city.

...this is the time for hearing the Dhamma [repeated three times]. I invite the great deva-kings from every edge of the universe: may they come and assemble together in harmony at this very place.

Sitthikariya — this Thai translation of the deva-assembling formula, it is said, is customarily used in the very same way as the Pali-language version of the formula.

Recitation of Gratitude

[Homage/invocation:] The virtue of the Buddha, the virtue of the Dhamma, the virtue of the Sangha; the virtue of [my] father, the virtue of [my] mother, the virtue of my teachers who instructed me; the virtue of the sage Narot, the virtue of the sage Nalai, the virtue of the sage Tawua, the virtue of the sage Tafai, the virtue of all 108 sage-hermits — may they come and rest upon my head, together with all 1,004 deities as well, I beg of you.

This formula is to be recited before performing a ceremony or an auspicious rite, or before consecrating any magical formula or spell.

The All-Purpose Formula (Usable in 108 Ways)

[mantra] Ja, a, pa-cha.

This formula is beyond reckoning in value. Make a wish according to one's desire and it may be used for anything — to become invulnerable (khong kraphan chatri), or to...

...for gaining great charm, however one desires — it may be used for anything. According to one teacher, this formula, [mantra] Ja, a, pa, kha, is worth more than a hundred thousand ounces of gold.

Making Oneself Vanish From Sight

[mantra] Namo phutthaya, phuttho ma banyo, anuphawe, numokkhantu banya phuthana mamihang, sappha sotthing, phawantume.

If someone is chasing after us and we see that we are cornered, recite this formula:

[as above]. Grab hold of a tree trunk, and no one at all will be able to see us.

The Formula for Charging Boiling Oil

[mantra] Irawicha satta nusa ranusa.

If we wish that weapons cannot pierce us, charge boiling oil with this formula:

[as above]. Take the charged oil and rub it on the body — spears and swords will not be able to pierce you at all.

"Testing a Young Woman" [a charm of attraction]

[mantra] A-angmangsa nithawanti, ye-poo-wang-phrohma, sawaha.

If one wishes to test/attract a young woman, charge a betel-quid with this formula: [as above]. According to one further method, teachers say to charge 7 pods of soap-pod (som poi); this becomes a charm of attraction so that people feel great fondness and affection toward us.

The Formula for Vanishing

[Incantation:] Om, I shall conceal my shins, I shall conceal my legs, I shall conceal my eyes and forehead, I shall conceal my eyebrows and the corners of my eyes, I shall shut my inner organs, I shall unlock [my] eyes — protect [my] legs, svāhā.

Sitthikariya — if one wishes that no one at all should see them, recite this formula: [as above]. Once properly recited, other people will not be able to see us at all.

The Formula for Charging the "Po Salaeng Phan" [protective cord]

[mantra] Ku ka ka ku.

If we are about to walk into a dangerous place — one with spikes or mines and the like — recite this formula: [mantra] Ku kha kha ku. Charge the "po salaeng phan" cord and tie it around the big toe of the left foot, then set off — we shall avoid all danger and remain unharmed as well; even shots fired near us will not strike us. It is truly excellent.

The Supreme Precept Formula (Yot Sin)

[A cluster of decorative numeral/talismanic-looking symbols appears above the formula; not clearly legible.]

[mantra] A, ma, pa, pi.

If we desire anything at all and wish it to come true according to our heart's desire, recite this formula: [as above]. Recite it 14 times, and the wish will certainly be fulfilled.

The Formula for Charging Raw Oil as an Ointment

[mantra] Om phetsakhong, om phetsa, om phetsawarang, khongkhang, saranang, catchami.

If one wishes to become invulnerable (khong kraphan chatri), charge oil — to drink or to rub on the body — with this formula: [as above]. Guns, rocks, and crossbows will be unable to harm us; we shall remain wonderfully unharmed.

The Formula for "Awakening" a Spell

[mantra] Racha phawisatti.

If we wish to "awaken"/activate a sacred formula, recite this awakening formula: [as above]. When first undertaking any task, it will be truly effective.

The Dispelling Formula

Itipi bhagavā arahaṃ ganatejo vijaya May every enemy be destroyed and brought to peace.

If we wish to dispel/undo anything, use this formula: [as above, in full]. It may be used to charge oil, or to charge saliva; it can dispel all manner of things.

Invulnerability

[mantra] Ina hangkaro ma phakhawa.

If one wishes to become invulnerable to spears, swords, guns, rocks, crossbows, and fire, charge oil and rub it on the body with this formula: [as above]. Should someone shoot at us there is no need to fear; even if fire is set upon us, it will cause no harm.

56 — Sacred Katha 1,005 [running header]

The Katha Beyond Compare

Na Cha Li Ti. This katha — Na Cha Li Ti — can be used for every purpose: loving-kindness and great popularity. Whoever makes use of it is extraordinary; nowhere is there its equal.

Invulnerable to Piercing

Namo Phutthawe Satdang. To ward off weapons so that piercing cannot enter and the body remains invulnerable, this katha — Namo Phutthawe Satdang — chanted over oil and rubbed on the body: weapons truly will not pierce you, excellent indeed.

The Wind-Monkey Katha

I Pha Sa Ti. To become uncatchable and unbreakable when struck, this katha — I Pha Sa Ti — chanted over oil is excellent: nothing can catch you, you move swiftly, and you need not fear even a club.

Katha for Self-Protection

Supomo Phuttho Phakhawa [continued on next page]

By Ajarn Thammuekatha [running credit line] — 57

To protect oneself and escape a penalty, this katha — Supomo Phuttho Phakhawa — recite it: even a capital offense will not end in death.

The Jang-ngang (Paralysis) Katha

Itipi Chiti. To keep someone from harming you, this katha — Itipi Chiti — recited becomes a great paralyzing charm: they can neither strike you nor pierce you at all.

Katha to Neutralize Scorpion Venom

Karamatha Battirubang. If stung by a scorpion, to neutralize the venom recite this katha — Karamatha Battirubang — three or seven times, and the scorpion's venom is neutralized.

Grasping a Woman's Hand Without Her Crying Out

Om Racha Thewasawaha. To playfully hold a woman's hand without her crying out, chant over beeswax and rub it on the hand with this katha — Om Racha Thewasawaha — then take the woman's hand; she will not cry out at all.

58 — Sacred Katha 1,005

The Hanuman-Rolling-in-Dust Katha

Na Ya Tha Pu So. To enter combat against a more numerous enemy, recite this katha — Na Ya Tha Pu So — and you will never be defeated.

Katha Against Being Bound

Na Tham Ma. If someone tries to tie you up and you do not wish to be bound, recite this katha — Na Tham Ma — repeatedly, and they will never be able to bind you.

Concealing Oneself

A Ni Phut Ti. To make everyone unable to see you at all for as long as seven days, [use] these four syllables — A Ni Phut Ti. Light a candle at daybreak and recite until your own shadow disappears; then no one will be able to see you at all, for seven days.

Katha to Undo Self-Concealment

Phutthang Bo Cha Khami Itikihirang Tharehi [continued on next page]

By Ajarn Thammuekatha [running credit line] — 59

To undo self-concealment — A Ni Phut Ti — and make everyone see you again as before, recite this katha — Phutthang Bo Cha Khami Itikihirang Tharehi — make it into holy water and wash [your face] with it.

Charming Black Sesame Oil

Na Changngang Mo Changngang, Phut stands in front, Tha stands behind, Ya seals the eyes, Mo seals the eyes. To keep from being seen, this same katha, chanted over black sesame oil and rubbed over the whole body: no one will see you at all.

Katha to Neutralize the Venom of Centipedes and "Taphan" [a biting creature; term obscure in the source]

Khanthrung Khanti. To neutralize the sting of a centipede, or the venom of a taphan, this katha — Khanthrung Khanti — chanted over water and sprayed on the bite neutralizes the venom of either, and it heals.

Katha to Charm ["the Head of the Cards" — sense uncertain in the source] into Invulnerability

I Phi Chi Se Sa Sa. To make it invulnerable, this katha — I Phi Che Sa Sa [continued on next page]

60 — Sacred Katha 1,005

[continued from previous page] ...chant it, and bullets, spears, knives, and pikes will not pierce you; you remain wholly invulnerable.

Warding Off Gunfire

A Ni Tha Sa Sa Na Ap Battika. To ward off an enemy's gunfire, this katha — A Ni Tha Sa Sa Na Ap Battika: even if guns fire on you like a downpour of rain, you will escape unscathed and untouched; in other words, their guns will simply fail to fire at you.

Katha to Charm a Magical Root (Wan)

Pha Kha Pha Ke. To charm a magical root to eat for lasting invulnerability, this katha — Pha Kha Pha Ke — chanted over the root and eaten grants strong, lasting invulnerability.

Katha to Drive Away the Phrai Spirit

Withangsetu Asesato. To drive away a phrai spirit [a malevolent spirit], this katha — Withangsetu Asesato — chanted over a sacred thread tied on the wrist, or chanted over betel nut to eat, and the phrai spirit will be unable to remain.

Katha to Charm Turmeric

Thusanaso Kammatomemmatang [continued on next page]

By Ajarn Thammuekatha [running credit line] — 61

...Bo Ya Wanthanang Khiwitingweti. This is efficacious. To charm turmeric for invulnerability, this katha — Thusanaso Kammatomemmatang Bo Ya Wanthanang Khiwitingweti — chant it over turmeric and eat it, or chant it and give it to someone else to eat: it grants strong, lasting invulnerability, truly excellent.

Katha to Ease the Placenta and Childbirth

Supaphasako Thisukhitohotu. To help a pregnant woman deliver easily, or to ease the afterbirth and the child's passage, this katha — Supaphasako Thisukhitohotu — recite it while making holy water and blow it onto the crown of the woman's head.

Loosening Chains, Fetters, and Door Locks

Amatho Nototatta. Whether you wish to loosen a door bolt, or wish shackles and chains to come undone, chant this katha over them — Amatho Nototatta — eighteen times, then grasp and break the lock, or blow on it: it will come completely undone.

Katha for Good Selling and Trade

Namamihang Nachaliti. To make buying and selling brisk and easy, this katha [continued on next page]

62 — Sacred Katha 1,005

...Namamihang Nachaliti: recite it so people come to buy your goods; make it into holy water and sprinkle it around your shop — most excellent.

Calling the Mind (a Love Charm)

Phutthangchittichittang Saranangmalesomachi. [Insert her name] — may she not be at ease unless she sees my face; may she burn as though by the light of the sun. Chittichittang Saranangchitti. This is efficacious. To make a woman fall for you, this katha is a powerful charm of great popularity — Phutthangchittichittang Saranangmalesomachi, [insert her name], may she not be at ease unless she sees my face, may she burn as though by the light of the sun, Chittichittang Saranangchitti. Recite it, and that woman will find no peace; not seeing your face, it will feel to her as though her heart will break. Or chant it over beeswax to touch to your lips, over face powder, or over water to wash your face, then go to see her — this katha is most excellent.

Katha to Neutralize the Sting of Fire

Nat Sa Akkhiwa Wisangwasatthang Kammatti [continued on next page]

By Ajarn Thammuekatha [running credit line] — 63

...Kammatti: blow it onto a fire-burn to keep it from blistering and to keep it from stinging or burning at all.

Roaring to Cow the Enemy

Battirubang. To make yourself something fearsome that overawes a whole band of enemies, recite this katha — Battirubang — then roar at them: they will be struck with great fear and will be unable to harm you at all.

The Bullet-Charming Katha

Sakthathanung-Athitung Thattawa-Athasi. To shoot an enemy dead even without seeing him at all, recite this katha over the bullet first — Sakthathanung-Athitung Thattawa-Athasi — chant it seven times, load the bullet, and use it to shoot your enemy to utter ruin; even spirits and ghosts will greatly fear you.

Katha for Inscribing a Yantra

Yantasantang Witungkhare. To inscribe any sacred yantra, first recite this katha — Yantasantang Witungkhare — then, as you set down each character in turn, recite the following katha [continued on next page]

64 — Sacred Katha 1,005

...Nakarohoti Sampawo — may [name the character] come into being, the character you are about to carefully draw. Recite this katha: Nakarohoti Sampawo — may [name the character] come into being — every single time you draw any character, until the sacred yantra is fully and properly finished; that yantra will then possess very great power.

Katha to Ward Off Gunfire

Battisangchayo Patisowawae Patiwaewawae Patisewami. To ward off an enemy's gunfire so it cannot harm you, recite this katha — Battisangchayo Patisowawae Patiwaewawae Patisewami: even if the enemy fires guns at you like a downpour of rain, every bullet will miss and none will ever touch you.

The Loving-Kindness Katha

Na Metta Mo Karuna Phut Pani Tha Yindi Ya Endu Namo Phutthaya. To approach a person of rank and make them feel affection and fondness for you, recite this katha, first chanting it over beeswax to touch to your lips — Na... [continued on next page]

By Ajarn Thammuekatha [running credit line] — 65

...Metta Mo Karuna Phut Pani Tha Yindi Ya Endu Namo Phutthaya. Then ask after the person you wish to meet, thus: [say their name] — are they present or not? Na Metta, sacred loving-kindness — let there be no doubt: ministers, nobles, and lords who see your face will love you as their own child; whatever you wish for, you will surely receive, for they will love you greatly, and even their anger will vanish entirely.

Katha to Neutralize Snake Venom

Phutthang Bo Cha Khami Thammang Bo Cha Khami. If you happen upon someone bitten by a snake and wish to help them, first pay homage [with Namo] three times, then recite this katha — Phutthang Bo Cha Khami Thammang Bo Cha Khami — chant it over the bite and the venom will be entirely neutralized; most excellent.

Charming Food and Drink

Na Metta Mo Karuna Phut Pani Tha Yindi Ya Endu Sappaprasitthi Thimang Piyangmama. To become charming and beloved to a lord or master, or to make everyone fall for you, recite this katha — Na Metta... [continued on next page]

66 — Sacred Katha 1,005

...Mo Karuna Phut Pani Tha Yindi Ya Endu Sappaprasitthithimang Piyangmama. Chant it over food and drink and consume it, and it becomes a most excellent charm of great popularity.

Treating Dog-Bite Wounds

Anichcha Wattasangkhara Upatha Wayathammino Ubatchittawa Nirunsantid. If you happen upon someone who has just been bitten by a dog and wish to help them, use this katha — Anichcha Wattasangkhara Upatha Wayathammino Ubatchittawa Nirunsantid — chant it over your own foot three times first, then press your foot on the dog-bite wound; the swelling and pain will heal, most excellent.

Katha to Ward Off Dog Bites

Sekkhanewa Sekkhana. If, while walking, you encounter a fierce dog, recite this katha — Sekkhanewa Sekkhana — then keep walking [continued on next page]

By Ajarn Thammuekatha [running credit line] — 67

...and the dog will stay behind you, unable to bite you at all. Recite this katha, and dogs will never bite you.

The Katha That Empowers Other Katha

Ma A U. Whenever you wish to use any katha at all, to make it potent and effective, it is said you should first recite this katha — Ma A U — and power will then arise in that other katha.

Commanding the Himmapan Forest

Wisamsam Wisathepa. To make all wild animals keep away from you entirely, so you never encounter them, recite this katha — Wisamsam Wisathepa — and when walking through the forest you will be free from danger from fierce beasts; all creatures will flee from you completely. It is also said that reciting this katha — Wisamsam Wisathepa — protects against danger from violent windstorms; have no fear at all.

[Page 68; running header: "Sacred Katha 1005"]

Katha to Awaken Amulets and Sacred Objects

Sacred syllables: "Asangvisuropu sabhupha, thimasang-angkhusang vithapu, kayapa-itipi sonamo phutthaya."

If we are to awaken and consecrate an amulet or sacred charm — to rouse it into potency — once one has invoked the virtues of the Buddha and the Dhamma, one should recite this katha: "Asangvisuropu sabhupha, thimasang-angkhusang vithapu, kayapa-itipi sonamo phutthaya." Whatever one wishes for will come to pass exactly as intended — it is exceedingly efficacious.

Protection Against All Things

Sacred syllables: "Utthang-uttho, namo phutthaya" (repeat).

If we wish to guard against every danger, so that ghosts and evil spirits of every kind cannot harm us, whoever desires such all-round protection should recite this katha: "Utthang-uttho, namo phutthaya." No danger of any kind will come near us at all.

[Byline: "By Ajarn Thammikatha"; page 69]

Katha to Open Quick Wisdom

Sacred syllables: "Na thalu, mo thalai, phut kamjai, tha kamjat, ya-..." — [invoking the destruction of dullness,] soaking into every hair of the body — "I shall awaken the mantra, and the mantra shall rise up. I shall awaken my heart, and my heart shall bloom open like a lotus flower unfolding. May my mind be as bright and clear as the moon on the night of the full moon. Whatever I turn my thoughts to, may I grasp it rightly — let my mind not be dazed or confused. If I think of the beginning, may I attain the beginning; if I think of the end, may I attain the end. By the power of my teachers' instruction, granted unto me. Om, svaha."

This katha, if one wishes wisdom to arise, one should recite it over water and rice, add pepper, and drink it — one will have wisdom finer and more excellent than all other people.

Katha of Paralysis (Jang-ngang)

Sacred syllables: "Na hi jang-ngang na bang tang, na bang jit tang; na mo hi jang-ngang, mo bang tang mo bang jit tang; mo phut hi jang-ngang, phut bang tang; phut bang jit tang, phutta hi jang-ngang; tha bang tang, tha bang jit tang; thaya hi jang-ngang, ya bang tang; ya bang jit tang, ya..." [the sacred syllables continue onto the next page]

[Page 70; running header: "Sacred Katha 1005"]

This katha, when recited, becomes a supreme paralysis-charm; enemies will never be able to harm us. Use it well — for both women and men — it is exceedingly efficacious.

Protection Against the Venom of Centipedes and Various Insects

Sacred syllable: "A phit sa mecha."

If one wishes to guard against the venom of centipedes and various biting or stinging insects, one should recite this katha: "A phit sa mecha." Consecrate and blow it upon the wound from a bite or sting; the venom will be unable to harm us at all — we will be cured of the pain, wonderfully.

The Great Auspicious Katha

Sacred syllables: "A na kra pha, na ma thang u, pa nang phe mam, sang ha pa tid, nama athi, ka pa sua, ka to ja ta, pa wa mang thi, sa na mo phutthaya, wa nak nang."

This katha, recited every day, is said to keep every misfortune and calamity from ever coming to the one who recites it. It brings truly great and excellent good fortune, most wonderfully.

[Byline: "By Ajarn Thammikatha"; page 71]

Making Holy Water to Spray Away Caterpillar-Hair Poison

Sacred verse: "Om, caterpillar that makes the caterpillar-poison; om, heartwood-stump — you shall not run in beneath [my guard]; you shall not burrow in beneath [my] bone; you shall not touch my body. Om sati, svaha."

This katha, made into holy water and sprayed, extinguishes the poison of caterpillar hairs. Use it well — it works wonderfully for both women and men.

Withdrawing a Curse from the Body

Sacred verse: "Om kachoi, the great concealer, I shall draw out the arrow of mighty Narayana; I shall part the flowing waters of the Ganges; I shall shield myself with the Buddha's Triple Eye; I shall consecrate with Phra Phinai. To all you [spirits] — I shall work with sacred letters and mantric script, with amulet-cylinders, protective cloths and talismans; taking the numeral seven and turning it into the numeral two, working it upon people by means of an unfailing phrai-ghost's bone, working it with flesh, working it with skin, with wood burnt for the dead, mixed with a crow's spur-claw. I shall reverse it and set it right again, as Narayana has taught. I shall withdraw it with [the formula]: 'I disavow the Buddha, I disavow the Dhamma, I disavow the Sangha' — [and the further sacred words] 'kihiphawo timangtharetha bajcharami.'"

This katha, made into holy water, purifies everything; it can also be applied as a poultice to draw a curse — whether from ghost or from a person — out of the body. If it concerns a dispute with someone, it can also... [the instructions continue onto the next page]

[Header: "Sacred Katha 1005"; page 72]

...brings about a rupture in [the curse], causing no harm at all. This katha is said to comprise six lines (บาท).

Cure for Being Bewitched into Madness or Muteness

Sacred verse: "Om, Phra Kan Chaiyasri, a wooden staff held close at my side. I shall climb up and take three bunches of areca nut: one bunch named Phra Phrom-thak, one bunch named Phra Hatsabodi, one bunch named Phra Si-amnat. They then send me to fetch medicine from the thirty-three peaks of Mount Kailash. They then have me come and blow [the remedy] upon a person afflicted by every kind of poison — the poison of bear and of tiger, the poison of naga-vine and wood-creeper, crocodile-fever, fever from a wasp's nest in the fifth month, the poison of a rabid dog and of a cobra, the ghost of a rotting mouth and running sores, pain in the brain and convulsing on the ground; the tiger-cub itself knows its own origin, born beneath the sky and upon the earth. Indra then holds out a ma-yom leaf; Brahma then holds out a nat-leaf; of noble lineage, they then go to blow the poison away, casting it far, far off. My teachers have granted this power to me as my very own. Svaha."

This katha, made into holy water, can be used in 108 ways: it can purify a house, cure someone bewitched into madness or muteness, and consecrate a single amulet-cylinder — it is efficacious in every respect.

[Byline: "By Ajarn Thammikatha"; page 73]

Restraining the Human Heart

Sacred verse: "Ya ya na jit tang, jo rang jit tang, phutthang sarunang, ka the sing, pa ra wing ra wang wa."

If one wishes to keep misfortune and calamity from entering a house, or to restrain the heart of a wicked person, [use] this katha: "Ya ya na jit tang, jo rang jit tang, phutthang sarunang, ka the sing, pa ra wing ra wang wa." One should consecrate sand and scatter it about the house.

Katha to Consecrate Lime Paste

Sacred verse: "Om phusa, phusa."

If one wishes to be able to withstand bow and crossbow, so that no weapon at all can harm one, [use] this katha: "Om phusa, phusa." One should consecrate lime paste and apply it at the base of the neck — it is exceedingly powerful.

(Protection Against Firearms)

Sacred verse: "Sanithatsana sampatika, sanithatsana sappatika, sanithatsana appatika." [the verse continues onto the next page]

[Header: "Sacred Katha 1005"; page 74]

If one wishes protection from firearms, one should recite this katha: "Sanithatsana sampatika, sanithatsana sappatika, sanithatsana appatika." A gun fired at us will simply fail to discharge.

Consecrating Thread to Tie on the Wrist

Sacred verse: "Phutthang-karang, thammang-karang, sangkhang-karang."

If we happen to come upon someone who is ill, and out of compassion wish for them to recover, [use] this katha: "Phutthang-karang, thammang-karang, sangkhang-karang." Consecrate a thread and tie it around the sick person's wrist, [reciting it] three times over — they will quickly recover and be well.

Consecrating Rice to Eat [for Invulnerability]

Sacred verse: "Na amatsa, waha khruwat, sawaha yaku, muk sawaha, ya lum chuna, sawaha sitthi" — seven times.

If one wishes to remain intact and unharmed, [use] this katha: "Na amatsa, waha khruwat, sawaha yaku, muk sawaha, ya lum chuna, sawaha sitthi" — seven times. One should consecrate rice and eat it; one will remain wonderfully protected — blows will never wound us at all.

[Byline: "By Ajarn Thammikatha"; page 75]

Cure for a Sick Person

Sacred verse: "Ku le ru khe, sampha sattakhanang, khum phanthanang wasa aso, namo phutthaya."

If we happen to come upon someone who is ill, and out of compassion wish for their illness to be relieved, [use] this katha: "Ku le ru khe sampha sattakhanang, khum phanthanang wasa aso, namo phutthaya." Make holy water, consecrate it, and blow it upon the sick person — they will feel well and recover from the illness.

Cure for the Poison of a Knife Wound

Sacred verse: "Tha bi me te pa jong pa jon bat, ni hang khatsami nikha mon, ra hu pa bi mati."

If one wishes to cure the poison of a knife wound, [use] this katha: "Tha bi me te pa jong pa jon bat, ni hang khatsami nikha mon, ra hu pa pi mati." Use it to make holy water, consecrate it, and blow it to cure the poison of any knife wound — it works very well.

Consecrating Oil for the Hair

Sacred verse: "I a su puta phuttha, i sawa suya tha phutthamona."

If one wishes it to bring good fortune, so that no harm of any kind may occur, [use] this katha: "I a su puta phuttha, i sawa suya tha phutthamona." [the instructions continue onto the next page]

[Header: "Sacred Katha 1005"; page 76]

...one should consecrate scented oil and apply it to the hair — applying it upward as the moon waxes and downward as the moon wanes — it brings very good fortune.

The Crown Katha

Sacred verse: "Itipiso wisese, i i sesa phutthana, mekiimonaphutthang, so-i-i-so-kang, phutthapitii."

This katha, it is said, can be used in 108 [ways] — entirely according to whatever one wishes for oneself; its worth is beyond measure.

Easy Childbirth

Sacred verse: "Na thot, mo thon, phut khluean, na luean, mo lai; na krajai, mo krajai, na khlai ok; na lut, mo lut, phut lut, mo lai."

If one wishes to make a pregnant woman's delivery easy, [use] this katha: "Na thot, mo thon, phut khluean, na luean, mo lai; na krajai, mo krajai, na khlai ok; na lut, mo lut, phut lut, mo lai." Recite it over holy water and have the woman bathe in it and drink it — her delivery will be wonderfully easy.

Consecrating Betel Nut

Sacred verse: "Thuri rako."

[Byline: "By Ajarn Thammikatha"; page 77]

It is highly efficacious. If one wishes to display supernatural power, [use] this katha: "Thuri rako." Consecrate betel nut and give it to the woman to eat; once she has eaten it, she will feel no more doubt or hesitation — she will love us deeply.

Mending Bones

Sacred verse: "Om Phra Kan Sai Khrai Thong, Phra Inthrasuan, the divine lords of the line of Narayana, Phra Kamjat, Phra Kamjai, Phra Phinet, Phra Phinai, Phra Phiman and Phichai — they then send me down as fine dust. Some [power comes] from this one, some from a teacher, some from a master — they grant it to me. Om, siddhi, svaha."

If one wishes to mend a bone that is cracked or broken so that it knits back together as before, [use] this sacred mantra — one should recite it over the bone to mend it. It is said to comprise six lines (บาท).

Subduing the Tree-Spirit

Sacred verse: "Om, I shall bind fast the whole trunk; om, I shall bind fast the whole crown; om, I shall bind fast the whole middle — binding fast every ghost and spirit of the tree. Kassa-amumhi, o ka se ti thahi."

This sacred mantra, it is said, if one wishes to subdue the tree-spirit, one should recite it while driving three nails into the place where the tree-spirit dwells, striking each nail three times; then recite it again upon the axe blade, three more times, speaking the invocation as well.

[Header: "Sacred Katha 1005"; page 78]

Consecrating Holy Water to Catch a Ghost

Sacred verse: "Itipiso bhagawa, jo yang mi yang yut yu nan kon; kha ja tham, wa yang itthitang, lokang widu."

If we happen to come upon someone possessed by a ghost, and out of compassion wish to drive the ghost out and free them from it, [use] this sacred mantra: "Itipiso bhagawa, jo yang mi yang yut yu nan kon; kha ja tham, wa yang itthitang, lokang widu." One should set out an offering of six lines' worth, consecrate oil-water with it, and use it to catch a ghost possessing a person — the ghost will be unable to remain there at all.

Consecrating the "Diamond" Invulnerability Charm

Sacred verse: "Phasito."

If one wishes to withstand every kind of weapon, so that none can harm us, [use] this katha: "Phasito." One should consecrate the "diamond" charm and keep it on oneself — even if struck by any weapon, it will be unable to harm us at all.

Awakening Amulets and Sacred Objects

Sacred verse: "Om, I shall awaken; I shall consecrate with Phra Phutthaphinet; I shall consecrate with Phra Narayana for myself. Om, awaken, rise, rise! Svaha." [the instructions continue onto the next page]

[Byline: "By Ajarn Thammikatha"; page 79]

If we wish to awaken an amulet or sacred object, so that its supernatural power may be seen, [use] this katha: "Om, I shall awaken; I shall consecrate with Phra Phutthaphinet; I shall consecrate with Phra Narayana for myself. Om, awaken, rise, rise! Svaha." Recite it seven times, then consecrate it — it will be efficacious.

Chant for Traveling

Sacred verse: "Yatta ta kha we cha to, purisohomi bandito, atthi rupo maha payo, tha ren to to wi tak kan te yang."

If we intend to travel to various places — whether to go touring or to go trading — [use] this katha: "Yatta ta kha we cha to, purisohomi bantiko, atthi rupo maha payo, tha ren to to wi tak kan te yang." Recite it first, then set out on the journey — everyone will be softened in heart and will love us.

Calling the Heart [a love-summoning charm]

(Sacred verse: "Jittina pha usa ehi.")

If one wishes to summon the heart of any woman or man to come to us, one should call them with this katha: "Jittina pha usa ehi." They will be unable to stay away and will come to us...

80 Sacred Formula [Series] 1005

Binding the Mind

◎ Buddharattanam, Dhammarattanam, Sangharattanam. ◎

If you wish to bind the mind of any man or woman, bind them with this formula — "Buddharattanam, Dhammarattanam, Sangharattanam" — and they will never be able to leave us.

Releasing the Mind

◎ Kassamumhi okasetithahi. ◎

If you wish to undo a mind-binding you have placed on any man or woman, release it with this formula: "Kassamumhi okasetithahi." It will succeed.

Charming a Betel Leaf

◎ Thao lo. ◎

If you wish to become invulnerable, so that no weapon of any kind can harm you, use this formula — "Thao lo" — and have the person chew a betel leaf charmed with it; they will become greatly invulnerable. Guns, muskets, crossbows, spears, swords, and thrown lances will be unable to do them any harm at all.

By Ajarn Thammikatha 81

Freezing a Ghost in Place

◎ Ko closed by Kho is read "kok." Ngo closed by Ko is read "kong." Do closed by Ko is read "kod." No closed by Ko is read "kon." Bo closed by Ko is read "kob." Mo closed by Ko is read "kom." Yo closed by Ko is read "koei." Then say: "Yanthun." ◎

Use this formula to freeze a mound-ghost, a forest ghost, or the ghost of one who died a violent death in place. Take a three-pronged hooked stick and scratch a mark at the spot where the ghost stands.

Charming Dry Wood

◎ Nonamonamathathi. ◎

If you wish to turn a piece of dry wood into a protective charm against firearms, charm it with this formula: "Nonamonamathathi." Then hold the charmed piece of dry wood in your mouth — even if bullets come raining down like a storm, none will ever strike us.

82 Sacred Formula 1005

Quenching Fire's Venom

◎ Quench the sacred metal. ◎

If you wish to quench all manner of fire's venom [burns/heat], use this formula: "Dab phra loha" ("Quench the sacred metal"). Charm rice grains or a ginger root and spray/blow it on — it is exceptionally effective at quenching fire's venom.

Warding Off Dogs

◎ Imehap. ◎

If we are going to visit a house where there is a fierce dog, use this formula: "Imehap." Recite it, slap the back of your bent knee three times, then go on your way — the dog will never be able to bite us.

Charming Water or Liquor

◎ Namaphatha, chathakasa, karaniyang. ◎

If you wish to remain invulnerable, so that all manner of weapons can do you no harm, use this formula: "Namaphatha, chathakasa, karaniyang" [instructions continue on the following page]

84 Sacred Formula 1005

If, by some misfortune, we are forced to spend the night in the forest, use this formula: "Chap cho sun cho maeo mae maengkha." Charm three stones and throw them; forest ghosts will be greatly afraid and will not dare come near to trouble us.

Warding Off Forest Ghosts

◎ Na phon to, mo matta, pai bo kha, ma bo khong, phuak phong, phi nong an diao kan. ◎

If we wish to ward off a forest ghost, or keep a shrine-spirit from approaching us, use this formula: "Na phon to, mo matta, pai bo kha, ma bo khong, phuak phong, phi nong an diao kan." Recite it, and forest ghosts and shrine-spirits will be unable to come near us at all — they will flee and vanish completely.

[heading illegible]

◎ Tamatsathang bakkasinto, tua ku ni rue kue ratchasiho, sattha aha. ◎

If you wish to become an object of awe and respect to everyone, use this formula [instructions continue on the following page]

By Ajarn Thammikatha 85

◎ Tamatsathang bakkasinkho, tua ku ni rue kue ratchasiho, sattha- aha. ◎ Recite this, and it will overawe everyone. ◎

Chanting to Ward Off Gunfire

◎ Wayu kawa kawa. ◎

If you wish to ward off gunfire, recite this formula: "Wayu kawa kawa." Their guns, when fired at us, will fail to discharge; and even if a shot does go off, the bullet will never strike our body.

Formula for Making Holy Water to Dispel Misfortune

◎ Sitthi ariya, teachers and masters, let me be rid of misfortune — I release misfortune, all misfortunes, great misfortune, grand misfortune, lesser misfortune, misfortune wrought deliberately by karma that has settled upon me, the misfortune of drunkenness, the misfortune of confusion that dogs my every place, the misfortune of exhaustion, of weariness, of sleeplessness, misfortune that grips the heart, the misfortune of fever bringing chills, a hot body with cold feet; when its time comes it brings hunger and tiredness with no strength, the misfortune of thinness, of withering, of being consumed and scorched, misfortune of house and home, misfortune of year and month [continues on next page]

86 Sacred Formula 1005

...misfortune of night, misfortune of day bringing serious harm, misfortune of the plantation, of the orchard, of the upland field, of the rice field, of cloth, of relaxation, of the sleeping place, of the bed, of the stair-head and the eaves, misfortune coming, misfortune going — Phra Khru bids me drive it out, chase it away, make it flee at once without delay: kakhakhanga, chachaya, sahaphaang, Buddhang-bassa, Dhammang-bassa, Sanghang-bassa, Buddhang-sunya [void], Dhammang-sunya, Sanghang-sunya, i-sunya, a-sunya — let all accumulated misfortune be made void by the power of Namo Buddhaya. ◎

For this formula, set up an offering worth six baht, and make holy water to dispel misfortune. Take a square leaf tray with black rice and red rice, food of ours, and four candles, and send it off toward the northwest direction; may all misfortune and evil fortune [marginal handwritten note, meaning unclear] vanish and fall away completely.

Formula for Making Holy Water to Spray on Red, Inflamed Eyes

◎ Sabbasi visajatinam dibbamanto takatam viyayanna sesa visam ghoram sesam jabi parissayam anakkhettam mahi sabbattha sabbada sabba paninam sabbasobhi nivareti parittantam bhanamahaya. ◎

This sacred formula: make holy water and spray it on red, inflamed eyes, and they will heal completely.

By Ajarn Thammikatha 87

Formula for Making Holy Water to Spray on a Person Seized by a Wind-Fit

◎ Om lum lomlum, the pocket of wind gathers at the throat like a wisp of cotton; wind spreads and seizes the root of the tongue; turmeric-wind seizes the gullet; red-speck wind seizes the mouth; wind enters the ears, wind enters the eyes, gathering-wind lodges in the flesh and sinews; wind enters the tendons and the hand. This body of mine is called Indra; I have been sent to blow and dispel it: Buddhang-gamchat, Dhammang-gamchai, Sanghang-sunyahai, jinjabiso, kammang karoti papakam. ◎

This sacred formula: make holy water and spray it on anyone seized by a wind-fit [fainting/convulsive attack], and they will all recover.

Warding Off Cramp

◎ Thutthaya kankum, namo phutthaya. ◎

If we happen to come upon someone currently seized by a cramp, and wish to help them recover, use this sacred formula: "Phutthaya kankum, namo phutthaya." Make holy water and spray it on them — it is exceptionally effective, and the cramp will disappear completely.

Formula for Making Holy Water to Dispel Misfortune

◎ Sitthikariya, teachers and masters, send me to subdue the host of ghosts who died of plague and died violent deaths, who were never cremated, who died starved of rice, who died of thirst [continues on next page]

88 Sacred Formula 1005

...of water, ghosts of the drowned, a phrai-ghost of a child who died in the womb at the very door of birth — the male such spirit is called Phrai Kuman, the female is called Phrai I-Oei or Phrai I-Phut. Let all such phrai-spirits, who enter and take up residence within the body of the sick and the ailing, come without delay and receive this offering tray. If you do not come, I will bring fire to scorch and torment you; I will bring the discus of Lord Isuan [Shiva] to hack, sever, and tear you out. [I subdue also] those who died in water and became companions to fish, those who died in the rice field on their way to view the great mountain, those who died in the forest gored by a lone wild buffalo, those who died in the thicket who now show their power, those who died a violent death, those who died bound and hung from a treetop, all evil spirits, corpse-spirits, spirits of the slain, envoy-spirits, and every phrai-ghost — come without delay: sahaphaang, Buddhang-bassa, Dhammang-bassa, Sanghang- bassa, Buddhang-sunya, Dhammang-sunya, Sanghang-sunya, made void by the power of Namo Buddhaya. ◎

This sacred formula: make holy water to dispel misfortune from the sick and ailing, and to cure madness caused by such spirits' actions. Before performing this rite, first invite and invoke the virtue of the Triple Gem, and be sure to choose an auspicious time before proceeding.

Charming Liquor

◎ Om, erk-kha-loek, open the underworld, pass through the netherworld realm, liquor falls and clings to my body; this body of mine is as hard as laterite stone; my body is as hard as diamond. Om phetchachakhong, khongnakhong, chukhong sawaha. ◎

By Ajarn Thammikatha 89

If you wish to remain invulnerable, so that all manner of weapons can do you no harm, use this formula: "Om, erk-kha-loek, open the underworld, pass through the netherworld realm, liquor falls and clings to my body; this body of mine is as hard as laterite stone; my body is as hard as diamond. Om phetchachakhong, khongnakhong, chukhong sawaha." Charm liquor and drink it to become greatly invulnerable — no weapon of any kind can harm us, and even if [enemies] swarm to seize us, they will find no grip on us. This formula is exceptionally excellent.

Charming Turmeric-Cane or Wan-Phrai Root

◎ Om, thick-stemmed herb, red-stemmed medicine, my ground cannot be pierced, I have no opening — both hands sweep it aside, I cannot be brought down. Om phetchachakhong, khong, khong sitting, khong standing, khong sleeping, khong waking. Om phetchachakhong, khongna- khong, chukhong sawaha. ◎

If you wish to remain invulnerable to all manner of weapons — bows, crossbows, guns, spears, swords, and lances among them — use this formula: "Om, thick-stemmed herb, red-stemmed medicine, my ground cannot be pierced, I have no opening — both hands sweep it aside, I cannot be brought down. Om phetsakhong, khong, khong sitting, khong standing, khong sleeping, khong waking. Om phetchachakhong, khongnakhong, chukhong sawaha." Charm turmeric-cane or wan-phrai root and eat it, and one becomes extraordinarily invulnerable — no weapon whatsoever will ever be able to harm us.

90 Sacred Formula 1005

Charming Open a Lock

◎ Sabbakarula, na luk-luy chuy chai sawaha, na luy, mo thon, phut klon, tha khleun, ya yu mai dai, sawaha. ◎

If you wish to charm a lock open, use this formula: "Sabbakarula, na luk-luy chuy chai sawaha, na luy, mo thon, phut klon, tha khleun, ya yu mai dai, sawaha." Recite it and blow onto the lock; it will come completely undone — have no doubt about it.

Charming Flowers

◎ Om ra loei maha la lai, [name of person] loves me more than anyone else, loves me until death. Om sitthi sawaha, homtid. ◎

Sitthikariya. If you wish to cast a love-charm to make a woman love you, use this formula: "Om ra loei maha la lai, [name of person] loves me more than anyone else, loves me until death. Om sitthi sawaha, homtid." Charm a flower and have that woman pluck it; once she receives the flower, she will fall deeply in love with us, exactly as we wish.

Chanting to Travel Safely, Free of Danger

◎ Wesakkanana, nacharatsatisa, chanayang nibbanam, ejahimuttichutti. ◎

By Ajarn Thammikatha 91

If we wish to travel to various places, and to be free of all danger unharmed, use this formula: "Wesakkanana, nacharatsatisa, chanayang nibbanam, ejahimuttichutti." Recite it three times, then set out on the journey; we will be free of all danger completely.

Charming Tobacco

◎ Subangkaromi, chatukthangkaromi. ◎

If you wish to become invulnerable, so that all manner of weapons can do you no harm, use this formula: "Subangkaromi, chatukthang karomi." Charm tobacco [and smoke it] to become greatly invulnerable; let no weapon whatsoever be able to harm us at all.

Charming an Amulet/Sacred Object

◎ Om tuen phetchamana, kasan niramit bid-yang, it fears the stone wall, my two hands ward off stabbing, nothing can stab or pierce me down. Om ku phetchakhong sawaha. ◎

92 Sacred Formula 1005

If you wish to consecrate and empower an amulet or sacred object, use this formula: "Om tuen phetchamana, kasan niramit bid-yang, it fears the stone wall, my two hands ward off stabbing, nothing can stab or pierce me down. Om ku phetchakhong sawaha." Recite it seven times; it is very effective.

Charming Flaked/Pounded Rice

◎ Chakkalakkhanametang, lokang nayakkang. ◎

If you wish to remain invulnerable, so that all manner of weapons can do you no harm, use this formula: "Chakkalakkhanametang, lokang nayakkang." Charm flaked rice seven times and eat it to become greatly invulnerable; no enemy will be able to harm us at all.

Binding a Phrai-Ghost Still

◎ Tithati. ◎

If you wish to bind a phrai-ghost so it cannot come near and trouble you, recite this sacred formula: "Tithati." It will be unable to do us any harm at all.

[Running header: "By Ajahn Thammikatha" — printed page 93]

Enchanting the Black Pencil

◎ "Phutthang bacchakkhami, Thammang bacchakkhami, Sangkhang bacchakkhami."

If we should happen to come across someone possessed by a ghost, and we feel moved to drive the ghost out of them, [recite] this sacred mantra: "Phutthang bacchakkhami, Thammang bacchakkhami, Sangkhang bacchakkhami." The master then has [the practitioner] enchant a black pencil and jab it [toward the possessed person] — the ghost possessing them will then be utterly unable to remain, indeed.

Katha for Making Holy Water to Sprinkle on Rice Seed

◎ "Om suphutha-sasitho."

If you are about to sow rice seed and want nothing to come and destroy it, [use] this verse: "Om suphutha-sasitho." The master then has you turn it into holy water and sprinkle the rice grains with it before sowing them — then nothing at all will come to disturb or destroy them, indeed.

Chanting to Go Find One's Beloved

◎ "Yao-iti."

[Printed page 94 — series header "Sacred Mantras 1005"]

If you wish to go find your beloved so that your desire is fulfilled, recite this verse: "Yao-iti." Go to the one you love — it works excellently, indeed.

Enchanting Betel Nut to Neutralize Insect Venom

◎ "Om, coiled insect, your body has ten segments, your legs number forty joints — I shall spit to make it settle, I shall sever it, I shall lighten it and it will vanish. The teacher has recited and granted this power to me — sovereign right, svāhā."

This verse is used to enchant betel nut and rub it on venomous insect bites or stings, or to mix it with citrus juice and apply it — it withstands all manner of weapons too, and cures every affliction very well, indeed.

Stripping Away [an Opponent's] Charm

◎ "Phutthang wutthi, Thammang wutthi, Sangkhang wutthi. Phutthang bacchusarami, Thammang bacchusarami, Sangkhang bacchusarami."

If someone boasts of being invulnerable against us, and we wish to strip the magic charm out of their body, recite this sacred verse: "Phutthang..." [continues on the next page]

[Running header: "By Ajahn Thammikatha" — printed page 95]

"...wutthi, Thammang wutthi, Sangkhang wutthi, Phutthang bacchusarami, Thammang bacchusarami, Sangkhang bacchusarami." Their spell and mantra will drain out of their body entirely — even if we bear a grudge against them, they will be powerless against us, utterly defeated by us, indeed.

Neutralizing the Venom of a Blade/Weapon Wound

◎ "Nassak, akiwa, phitsangwa, satthangwa, kammati."

If one is struck by such [a poisoned weapon] and you wish to neutralize the venom, recite this verse: "Nassak, akiwa, phitsangwa, satthangwa, kammati." That poison will then be utterly unable to harm us, indeed.

Neutralizing Snake Venom

◎ "Om amaʔu, Om maʔamu, Om uʔama."

If we should happen to come across someone bitten by a snake, and we feel moved to help relieve them of the pain from the snake's venom, take betel nut and enchant it with this sacred verse: "Om maʔamu, Om amaʔu, Om uʔama." Spit it onto the site of the snakebite wound to neutralize the snake venom, indeed.

[Printed page 96 — series header "Sacred Mantras 1005"]

(Enchanting Water for Washing the Face)

◎ "Om, glorious — my face is as beautiful as the moon, my body as radiant as a solid bar of gold. Whoever sees my face will love me; any woman who is pleased by my beauty will become my devoted wife. The teacher has recited this and granted its power to me. Svāhā."

This verse, if used to make women infatuated with us, [is used to] enchant water for washing the face. And if you desire a particular woman, write her name and soak it in water inside the enchanted bowl — every day that woman will fall more deeply in love with us, almost to the point her heart will burst. Have no doubt about it, indeed.

Enchanting a Cure for Contracted Tendons

◎ "Nang kammano, Kotammatsa."

If a tendon becomes contracted and causes stiffness, enchant oil with this verse: "Nang kammano, Kotammatsa." Apply it to cure contracted tendons — it works very well, indeed.

So That Pursuers Cannot Catch You

◎ "Sawitha pakiyapoko, Wiyasapuiyaʔama."

[Running header: "By Ajahn Thammikatha" — printed page 97]

If we are being pursued and chased by someone, and we wish to flee to safety, recite this verse: "Sawitha pakiyapoko, Wiyasapuiyaʔama." Those chasing us will never catch up. And if you wish for them not to see you at all, take fireflies and enchant them for 7 rounds — carry them, and those pursuing will not see you at all, indeed.

Verse for Chanting Before Sleep

◎ "Itipiso bhagavā — I wish to pay homage to Phra Angkarn [the planetary deity]. May the deva descend to protect me. My age is 8 years, cycling through the zodiac signs of Leo, [Virgo(?)], [Cancer(?)], [Gemini(?)] — whether afflicted by Mars, by the Moon, by any planetary affliction from without or within, whatever planetary misfortune it may be, I ask that the affliction depart and not come near. May I have victory and good fortune; may I be shielded from wrongdoing, from danger, from ill omens and misfortune. May [my] spirit be gathered whole."

This sacred mantra, chanted before sleep, protects against 108 kinds of danger, and also keeps ill omens and misfortune from ever coming near — it works very well, indeed.

Calling Forth the Katha of Possessing Power

◎ "Om, possess, possess, greatly possess. I shall possess both sky and earth. I shall possess both the sacred thread and the rivers. I shall possess..." [continues on the next page]

[Printed page 98 — series header "Sacred Mantras 1005"]

"...If I so seek it, I shall possess even the fish that swim and the flocks of birds that fly through the sky. I shall possess both the naga king and the golden mountain. I shall possess the streams, ponds, canals, and marshes, the landings and ferries. I shall possess the clothesline pole, the stairway post, and the banana-prop pole. May [this power] possess my own body too. Om, possess, possess, greatly possess. Svāhā."

This verse is called "the katha of possessing the craft." Whenever performing any rite, one should enchant [oneself] with it every single time beforehand — [with it] no one can strip the craft/knowledge away from us. Enchant rice-water and drink it; the mantra will then remain with us forever, indeed.

Katha for Making Holy Water to Sprinkle on Grass [Fodder]

◎ "Imassamiṃ vihāre imaṃ tema, saṃvassaṃ upemi."

If our cattle or buffalo are unruly and tend to break from the herd, [use] this sacred verse: "Imassamiṃ vihāre imaṃ tema, saṃvassaṃ upemi." Make holy water and sprinkle it on grass for them to eat — the cattle or buffalo will then become tame and will never again break from the herd, indeed.

[Running header: "By Ajahn Thammikatha" — printed page 99]

Katha for Making Holy Water to Cure Someone Possessed by a Ghost

◎ "Sappha thate, Thamma thate, Hoe thate, Chehi winassani, Narakutti."

If we should happen to come across someone possessed by a ghost, and we feel moved to drive that ghost out and away from them, [recite] this sacred verse: "Sappha thate, Thamma thate, Hoe thate, Chehi winassani, Narakutti." The master then has you make holy water, enchanting it 3 times, and give it to the person to drink — the ghost will then be utterly unable to remain and will leave their body, indeed.

Enchanting Powder

◎ "Ma-a-u chiwang."

If, after going to drive out a ghost possessing someone, we then return home, [use] this sacred verse: "Ma-a-u chiwang." Enchant powder and affix it at the entrance gate of our house, in order to keep the ghost from following us there, indeed.

Chanting While Traveling to Go Drive Out Ghosts

◎ "Phromang thukkhang."

[Printed page 100 — series header "Sacred Mantras 1005"]

If we are about to set out to perform a rite of driving out ghosts, [recite] this sacred verse: "Phromang thukkhang." Chant it before setting out — it works very well, indeed.

Chanting to Ward Off the Pob Ghost

◎ "Athammanang phakkawa."

If we go to another person's house and are unsure whether that house harbors a pob ghost [a malevolent entrail-devouring spirit], [use] this verse: "Athammanang phakkawa." Recite it to ward off the pob ghost, so that it cannot harm us, indeed.

Warding Off Thieves

◎ "Katechi katechi kingkaranang."

If we wish to keep thieves from stealing our belongings while we sleep, [use] this sacred verse: "Katechi katechi kingkaranang." Recite it every night before sleeping, and thieves will never be able to take our belongings, indeed.

Calling the Heart-Essence of Women

◎ "Itthiyo, tharuno-chato, ehi, samakhama akatchahi."

[Running header: "By Ajahn Thammikatha" — printed page 101]

If you desire to have relations with a woman living in the same house as you, write that woman's name on a piece of cloth held in your hand, then enchant it with this verse 11 times: "Itthiyo, tharuno-chato, ehi, samakhama akatchahi." Once done, press your hand against your chest and recite this verse: "Akatchahi." Once it is properly done, have no doubt at all — that woman will come to you, indeed.

Going to Find One's Beloved

◎ "Itipiso mākho, mettā karuṇā itipi sammā — may the heart of [say the name] come to love me. Itipiso mā."

If you wish to go find your beloved and have them feel affection bound to you, [use] this verse: "Itipiso mākho, mettā karuṇā itipi sammā — may the heart of [say the name] come to love me. Itipiso mā." Chant it as you travel there, and your wish will be fulfilled in every way — it works very well, indeed.

Enchanting Thorns

◎ "Itti, itti, ittimatthu — you are a child of humans, I am a child of the Buddha and the Dhamma. May your love serve as my seat, may your love wrap around my body, may the water that sustains you be carried upon your head. Ittimatthu."

[Printed page 102 — series header "Sacred Mantras 1005"]

If you wish to keep [a mischief-maker] from stirring up trouble at a ceremony currently in progress in every respect, and if that ceremony is being held at a house, enchant 9 thorns and plant them at the entrance gate of the house, or at the fence gate, however the matter may be. Anyone who comes wandering into the ceremony will find their resolve weakened, and will not dare stir up trouble, indeed.

(This verse is used together with Phra Khun Phaen [a legendary love-charm figure])

◎ "Na mettā, mo karunā, phut pranī thayindi, ya endu, imāhā ka phuk chit (say the name), wīrak-ku, tirak-jai, na rong-hai, or thām thuan, no phā-long, kor chong-rak, ka-chāk mā hā ku, sawāho-tit."

Ritual requirement: to learn this verse, one's teacher requires that a rite of paying homage to the teacher be performed first, using the Five Offerings — namely 5 kinds of flowers, 5 candles, and 5 incense sticks — begun on a Thursday. Then enchant lip-rouge wax or face powder with it; it becomes a highly popular charm for winning over women, and is used together with [an amulet of] Phra Khun Phaen to excellent effect. Furthermore, the teachers have laid down a prohibition: this knowledge must not be intentionally passed on to others. Trust this and never violate it, indeed.

[Running header: "By Ajahn Thammikatha" — printed page 103]

The Fist as a Bow

◎ "Om, sī-phet [glorious diamond], the devas grant this power to me, svāhā. Chacha, sappang, maranang, phawe."

If we are about to fight an enemy, and want our fists to strike with such power that it strikes fear into them, enchant both palms with this sacred verse: "Om, tri-phet [three diamonds], the devas grant this power to me, svāhā. Chacha sappang maranang phawe." When the enemy is struck by our fist it will be as though struck by a mass of diamond-hard iron — they will fall, whether standing firm or not, indeed.

Katha of the Heart-Essence of the Threefold Refuge

◎ "Na-ma-a-u, phutthasangmi."

This sacred verse has 108 uses. Before leaving the house, enchant water and wash your face with it, then chant it as you set out — it works very well for travel, indeed.

Katha of the Heart-Essence of the Buddha's Virtue

◎ "Asangwisulo, pusaphuphra."

This sacred verse has 108 uses. Before leaving the house, enchant water and wash your face with it, then chant it as you set out — it works very well for travel, indeed.

[Printed page 104 — series header "Sacred Mantras 1005"]

The Supreme Precept Katha

◎ "Phutthasangmi."

This sacred verse has 108 uses; it is an especially wondrous charm of great popularity, indeed.

Katha of the Heart-Essence of Precepts

◎ "Phutthasang-i."

This verse is used for [attracting] great popularity — it works very well, indeed.

Katha of the Heart-Essence of Khun Phaen

◎ "Sunamolo."

This verse is used to enchant the clothes we wear; it grants great popularity — it works very well, indeed.

Katha of the Heart-Essence of Mother Earth (Phra Thorani)

◎ "Mekamu-u."

This verse, whenever we must travel far from home, chant it — it grants great popularity and is especially wondrous, indeed.

Katha of the Heart-Essence of the Preta [Hungry Ghost]

◎ "Thusanaso."

This verse is chanted to ward off all manner of evil spirits — it works very well, indeed.

Heart-Katha of the Abhidhamma

◎ Sangwitha Pukayapa This katha serves 108 purposes. Before leaving the house, chant it over water, wash the face with it, and recite it while traveling — very good.

Heart-Katha of the Albino Eel

◎ Naruwantang If you wish that an attacker cannot seize hold of you, and that blows cannot break your skin: for this, the katha Naruwantang. Consecrate white sesame oil and eat it — most excellent. You will not be caught; you will be as slippery and quick as an eel. Every kind of weapon — guns, crossbows, spears, and swords — will not harm you; have no fear at all.

Heart-Katha of Paṭisaṅkhāyoniso

◎ Chipisekhi This katha serves 108 purposes. Before leaving the house, chant it over water, wash the face with it, and recite it while traveling — very good.

Selected Sacred Katha

◎ Ubidu, abida — seal the nine bodily openings and make them firm, by the power of the Lord Buddha — ma a ubid.

If we wish to make bleeding stop, chant this katha over the wound: ◎ Ubidu, abida — seal the nine bodily openings and make them firm, by the power of the Lord Buddha — ma a ubid. ◎ However much the blood is flowing, it will stop; or it may also be used to help a wound close and knit together.

Ward Against Guns

◎ Maphit uphit utibid If someone is about to shoot you with a gun, recite this katha: Maphit aphit utibid. Either the gun will fail to fire, or if it has already fired, the shot will fall like rain and not touch your body at all.

Heart-Katha of Itipiso

◎ Itsawasu This heart-katha of Itipiso serves all manner of purposes, 108 in all — whatever you set your intention and wish for, it will grant.

Heart-Katha of the Hare

◎ Nachatabang If we must travel far on foot, and wish not to feel tired, not to feel weary, and wish to walk swiftly — for this, the katha [continues on the next page]

◎ Nachatabang. ◎ Recite it while traveling a long distance: you will not tire, will not grow weary, and will walk very well indeed.

Katha for Setting Out

◎ Namaphatha sukhakho, Namophutha If we must leave home to go trading, or to travel for pleasure — for this, the katha: Namaphatha sukhakho, Namophuttha. Recite it while traveling — very good.

Katha for Invoking a Sacred Amulet

◎ Phutthang aratthananang, thammang aratthananang, sangkhang aratthananang, phutthang prasitthime, thammang prasitthime, sangkhang prasitthime. When we are about to carry a sacred image or holy amulet with us to various places, so that it may protect us from danger, recite this katha: ◎ Phutthang aratthananang, thammang aratthananang, sangkhang aratthananang, phutthang prasitthime, thammang prasitthime, sangkhang prasitthime. ◎ Recite it and it will be very effective indeed.

Yantra for Casting a Hanging Takrut

[Yantra diagram: a square with a lozenge (diamond) inscribed inside it; a loop projects from each of the four sides with an arrow pointing diagonally outward, and a decorative finial rises from the top and hangs from the bottom. The cells are filled with Khom akkhara — not confidently legible.]

This yantra is to be inscribed onto a takrut pendant, made of silver, copper, or lead. Once inscribed, consecrate it by chanting over it 108 times. It becomes a jewel beyond price — you will be spared from danger, and harm will not come near you; you will also be invulnerable to blades.

Yantra Warding Off All Weapons

[Yantra diagram: a six-pointed star formed of two overlapping triangles, with a small loop at each of the six points. The cells are filled with Khom akkhara — not confidently legible.] [A handwritten annotation appears beside the yantra — not confidently legible.]

This yantra warding off all weapons may be inscribed onto a cloth amulet-cord, or made into a single takrut. Once made, consecrate it by chanting the katha over it 108 times. Have no fear of any weapon whatsoever — you will remain unharmed, very effectively indeed.

Yantra of the Four Companions

[Yantra diagram: a square containing an inner grid, with four strings of prayer-bead-like tassels projecting diagonally from its four corners, and decorative floral finials at top and bottom. The grid cells and outer border are filled with Khom akkhara — not confidently legible.]

This Four-Companions yantra may be inscribed on gold, copper, naga-metal, silver, or lead, or consecrated onto a cloth amulet-cord. Chant the katha over it 108 times. Carry it with you and no danger or harm will come to you; whoever sees you will love you, and feel great affection and kindness toward you.

Yantra Warding Off Weapons

[Yantra diagram: a lozenge (diamond) inscribed within a square frame, with a loop at each of the four corners and an arrow pointing diagonally outward from each; a string of prayer-bead tassels hangs from one corner, and decorative floral finials rise from the top and bottom. The cells are filled with Khom akkhara — not confidently legible.]

This yantra is to be inscribed onto a single takrut pendant, made of silver, copper, or lead. Once inscribed, consecrate it by chanting over it 108 times. It is beyond price — no weapon of any kind can harm you; you will be very well protected and invulnerable to blades indeed.

Deity Yantra

[Yantra diagram: a grid holding eleven cells of Khom akkhara, arranged in three uneven rows, with a loop at each of the four corners of the frame. The Khom akkhara are not confidently legible.]

◎ To inscribe this Deity Yantra, take lead, copper, silver, or gold thread/foil, then coat it with the resinous substance deposited on a Bodhi tree. Consecrate it by chanting the katha over it, three repetitions each time. Its uses number 108 in all.

Amulet-Pill Yantra

[Yantra diagram: four loops interlocking to form a pair of figure-eight swirls; each loop holds a single Khom akkhara — not confidently legible.]

This yantra is inscribed on paper and made into a small amulet pill, wrapped in lac resin gathered from a Bodhi tree, or in genuine beeswax. Consecrate it by chanting the katha over it 108 times. It grants strong invulnerability — have no fear at all of crossbow bolts, spears, or swords.

Great Loving-Kindness Yantra

[Yantra diagram: four loops joined at the center in a figure resembling the numeral eight; each loop holds a single Khom akkhara — not confidently legible.]

◎ This Great Loving-Kindness yantra may be inscribed on gold, copper, naga-metal, silver, or lead, or onto a cloth amulet-cord. Consecrate it by chanting the katha over it 108 times. Carry it with you and no danger will come to you; whoever sees you will love you and feel great affection and kindness toward you.

Most-Popular Yantra [a checkmark has been added by hand next to the yantra's name]

[Yantra diagram: a nine-cell grid framed on all four sides by a border of Khom script. The center cell holds a picture of a stupa; each of the remaining cells holds a single Khom akkhara — not confidently legible.]

This Most-Popular yantra should be inscribed on a sheet of silver, copper, or lead. Consecrate it by chanting the katha over it 108 times. It is said to be worth a thousand tamlueng of gold — a supremely excellent charm of great popularity. Whoever possesses it will come to no harm from either man or beast.

Yantra for Easy Childbirth

[Yantra diagram: a lozenge (diamond) inscribed within a square frame, divided into four sections, each holding a repeated character; at the center of the yantra are Khom script and Thai numerals — not confidently legible.]

Success (siddhi karīya): it is said that this yantra will help a pregnant woman give birth easily. This Easy-Childbirth yantra should be inscribed on a sheet of gold, copper, silver, or lead. Consecrate it by chanting over it 108 times. Steep it in water used for offering, and give the woman some to drink; also use it to stroke her face, and to sprinkle on her head. It works very well to bring about an easy birth.

By Ajarn Thammikatha. [page 117]

Maha Sane Yantra (Great-Charm Yantra)

[Diagram: a square frame with a circle at each of the four corners and at the midpoint of each side; diagonal lines form an inner diamond. At the center of the yantra is a stupa-like symbol. The numeral 3 appears above; khom-script syllables are placed around the circles but are not confidently legible.]

For this Maha Sane yantra, inscribe it on gold, copper, naga-alloy, or lead — it may also be inscribed on a prajiat (protective) cloth. Then chant the katha embedded within it 108 times. Whenever you are about to go anywhere or undertake anything, state your wish over it. Whoever sees you will love you — it is truly excellent.

[page 118] Phra Katha 1008

Maha Niyom Yantra (Great-Popularity Yantra)

[Diagram: a figure-eight / four-lobed knot shape; each lobe encloses a khom-script syllable, not confidently legible.]

For this Maha Niyom yantra, inscribe it on a sheet of copper, tin, lead, gold, naga-alloy, or silver — it may also be inscribed on a prajiat cloth or a handkerchief. Chant the katha embedded within it 108 times. Whenever you are about to travel in any direction, carry it with you — it is truly excellent. Whoever sees you will love you, through our loving-kindness (metta).

By Ajarn Thammikatha. [page 119]

Kamphaeng Chakrawan Yantra (Wall-of-the-Universe Yantra)

[Diagram: a large square grid (nine columns by nine rows); each cell contains a khom-script syllable or a Thai numeral. At the center of the grid is a small stupa symbol set within a diamond. The characters in the grid are not confidently legible.]

For this Kamphaeng Chakrawan yantra, make it as a single takrut (rolled amulet) on a sheet of silver, copper, or lead. Then take five-strand (benjaphak) thread, or thread spun by a celibate person (brahmacari thread), and form it into a cord. Consecrate it by chanting the 'Itipiso...janja' katha 108 times, and the 'Bhagave' [formula] a further 108 times. This yantra wards off being struck by gunfire entirely, and wards off tigers and crocodiles of every kind; it grants invulnerability (yu-yong-kong-kraphan) — truly greatly excellent.

Phra Katha 1008 [page 120]

Yantra Warding Off Weapons

[Diagram: a three-peaked gourd shape; each peak bears a khom-script syllable at its coiled tip. Below are two further loops, each also bearing a syllable; not confidently legible.]

For this weapon-warding yantra, it may be made as a takrut, inscribed on a prajiat cloth, or inscribed on a garment. Once inscribed, consecrate it by chanting the katha embedded within it 108 times. It grants resistance to every kind of weapon — knives, guns, crossbows, and the like — so that they can cause no harm. It possesses excellent virtue beyond description; the worth of this yantra cannot be measured at all.

By Ajarn Thammikatha. [page 121]

Yantra Warding Off Guns

[Diagram: a square grid of six columns by six rows; some cells contain a khom-script syllable, others contain a small stupa symbol. The syllables are not confidently legible.]

For this gun-warding yantra, it may be inscribed on a prajiat cloth, or made as a single takrut. Once inscribed, consecrate it by chanting the katha embedded within it 108 times. Bullets will not strike you at all — truly excellent.

Phra Katha 1008 [page 122]

Yantra Warding Off Spears

[Diagram: a square grid of six columns by six rows, similar to the preceding yantra; some cells contain a khom-script syllable, others a stupa symbol. Not confidently legible.]

For this spear-warding yantra, it may be made as a single takrut, inscribed on a prajiat cloth, or inscribed on a garment. Once inscribed, consecrate it by chanting the katha embedded within it 108 times. Spears will not pierce you at all — truly excellent.

By Ajarn Thammikatha. [page 123]

Yantra Warding Off Swords

[Diagram: a square grid of six columns by six rows, matching the previous two yantras; the syllables are not confidently legible.]

For this sword-warding yantra, inscribe it on a sheet of silver, copper, or lead — it may also be inscribed on a prajiat cloth or a garment. Once inscribed, consecrate it by chanting the katha embedded within it 108 times. It will ward off a thousand sword strikes without being struck once. Its efficacy has been witnessed since ancient times — do not doubt it.

Phra Katha 1008 [page 124]

Yantra Warding Off All Weapons

[Diagram: a four-lobed knot shape resembling a figure eight; each lobe encloses a khom-script syllable, not confidently legible.]

For this all-weapons-warding yantra, it may be inscribed on a prajiat cloth, or made as a single takrut. Once inscribed, consecrate it by chanting the katha embedded within it 108 times. Do not fear any dangerous weapon at all — it grants excellent invulnerability.

By Ajarn Thammikatha. [page 125]

Supreme-Charm Yantra

[Diagram: a rectangular frame with a circle at each of the four corners; the interior is divided into four sections, each bearing a khom-script syllable, not confidently legible.]

Write this yantra on paper, then chant it 108 times. Carry it about with you as a charm (sane) for yourself.

[page 126] Phra Katha 1008

Inviting the Devas Back to Their Heavenly Abode

[Pali blessing verse, given in Thai script as printed: 'Dukkhappattā ca nidukkhā, bhayappattā ca nibbhayā, sokappattā ca nissokā hontu sabbepi pāṇino...' — a traditional closing verse invoking freedom from suffering, fear, and sorrow for all beings, the devas' rejoicing in merit, and dismissing the invited devas by the power of the Buddhas, Paccekabuddhas, and Arahants. The katha is reproduced here as printed; no separate gloss is given on the page.]

This katha verse is for inviting the devas to return to their heavenly abode (vimana), after having invited them to assemble for the purpose of carrying out a ceremony or performing an auspicious rite — such as consecrating (pluksek) various mantras and katha — once that ceremony has been duly completed.

Eye-Consecration (Prasom Net)

['I A' — a short mantra, recited as printed.] If we wish to turn this into a Great Loving-Kindness (charm), this katha verse — 'I A' — should be chanted while performing the eye-consecration rite for people, so as to [continued on next page]...

By Ajarn Thammikatha. [page 127]

[continuing from previous page] ...cannot come to harm; people will love us greatly, and even should they become angry, their anger will vanish entirely.

Heart-Katha of the Wealthy (Setthi)

['U-a-ka-sa, a-ka-sa-u, ka-sa-u-a, sa-u-a-ka' — the siddhi (accomplishment) formula, recited as printed.] And so, whenever we hope for success in any undertaking, this katha verse — 'U-a-ka-sa, a-ka-sa-u, ka-sa-u-a, sa-u-a-ka' — should be chanted at the outset of that undertaking, and one's trade and business will flourish, bringing vast wealth, like all the great millionaires (maha setthi). Do not doubt it.

The Itipiso Katha Recited Backward

[A syllable-reversed rendering of the standard 'Itipiso so Bhagavā...' formula, given in Thai script as printed: 'Tivākhaphatho, Phutanangsānus, Mawathethāsatthi, Rasāmathamsari, Purotanutatū, Wikalotokha, Sunobansamna, Rachachāwitcho, Phutsammāsamhang, Ra-awākhapha, Sopati.' Reversing the syllables of the Itipiso chant in this way is a traditional practice for protective or mystical purposes; because the order is reversed, the syllables no longer carry their ordinary Pali meaning.]

[page 128] Phra Katha 1008

This katha is said to have 108 possible applications, entirely dependent on what one wishes for. Chant it while traveling and you will elude your enemies; chant it to loosen chains, shackles, or door bolts, and they will come undone completely.

Katha for Mending Bones

[A Pali-form formula, given as printed: 'Chattāro, bidtheyyathā, ekotathā, adhiṭṭhāhi' — recited as printed, no separate gloss given on the page.] If you wish to knit together a dislocated or broken bone so that it becomes as sound as before, this mantra-katha verse — [as above] — should be chanted; it mends bones very well indeed.

Katha for an Easy Childbirth

[A Pali-form formula, given as printed: 'Yato hang bhagini, ariyāya jātiyā, jāto nābhijānāmi, sañcicca pāṇa-jīvitā, voropetāyena, saccena sotthi, te hotu sotthi gabbhassa.' — recited as printed, no separate gloss given on the page.] To make a pregnant woman give birth easily, this katha verse is, it is said, chanted as a mantra over something and given to the woman to eat or drink — she will then give birth easily and excellently.

By Ajarn Thammikatha. Page 125.

Katha for Selling Goods

Om Thoeb, Maha Thoeb, Saraphat Thoeb, Svaha, etc. [a string of magical syllables with no literal meaning]. If one wishes to make buying and selling easy, use this katha: Om Thoeb, Maha Thoeb, Saraphat Thoeb, Svaha. Chant it while charming water 108 times, then sprinkle it on shops of every kind. Highly excellent indeed.

The Sacred Katha of Nang Kwak (the Beckoning Lady)

Om Sri Wichai Kong Kwian — Grandfather Lord of the Green-Tusked Mountain — has an only daughter named Nang Kwak. Men who see her love her; women who see her love her too, every one of them without exception. The merchant traders take me along to trade as far as the land of Maen. I shall go trade in rings, and I shall earn a hundred thousand pieces a day. I shall trade in anything at all, and it shall go easily. I shall trade in gold, and I shall get gold enough to fill my carrying baskets — within a hundred days three baskets will come home; within three months I shall be wealthy; within three years I shall be a great merchant with an ocean-going ship. The noble hermit-sage grants this power to his one and only child. Svaha, etc.

Siddhikariya [may it be accomplished]. This katha is used by reciting it to make selling go well, or by making holy water to sprinkle on shops of every kind, or by charming water for washing the face — it becomes a charm that draws the affection of all people, arousing love and goodwill toward us. It may be used by both women and men. Truly excellent indeed.

Page 130. Katha 1008.

The Great Loving-Kindness (Metta) Katha

Na Rachanang, mettajittang thusamani — [may a heart of loving-kindness arise] toward kings. Mo Thewinang, mettajittang thusamani — toward goddesses. Phut Purisanang, mettajittang thusamani — toward men. Tha Itthinang, mettajittang thusamani — toward women. Ya Sattanang, mettajittang thusamani — toward all beings, etc. [a mantra invoking loving-kindness toward every class of being: kings, goddesses, men, women, and all creatures]

If we wish to become beloved of the gods and of all people, this katha should be recited and held as a highly effective charm.

The Great Charm (Maha Saney) Katha

[A long mantra invoking delight and affection — "may there be freshness, may there be joy, a charm beloved and popular; loving-kindness of the Buddha, loving-kindness of the Dhamma, loving-kindness of the Sangha" — followed by an enumeration of the four past Buddhas, each praised in the same formula:] Na-kāro Kakusandho [Buddha Kakusandha], possessed of great supernatural power (mahiddhiko mahiddhiso), of a thousand eyes (sahassanetto), whose divine eye (dibbacakkhu) is purified; Mo-kāro Konāgamano Buddho [Buddha Konagamana], likewise of great power, a thousand eyes, purified divine eye; Phut-kāro Kassapo Buddho [Buddha Kassapa], likewise of great power, a thousand eyes, purified divine eye; Thā-kāro Gotamo Buddho [Buddha Gotama], of great power... [text continues on the next page]

By Ajarn Thammikatha. Page 131.

[the four-Buddha formula continues] ...possessed of a thousand eyes, whose divine eye is purified; Ya-kāro Ariya Metteyyo [the future Buddha Metteyya], of great supernatural power, of a thousand eyes, whose divine eye is purified. [Then a verse of self-praise for beauty:] "Na — my face is beautiful like Lord Narayana's; Mo — my complexion is radiant like the Three-Eyed King's; Phut — my hair is beautiful like a heavenly nymph's; Thā — my arms are beautiful like Lord Isvara's [Shiva's]; Ya — may I be beloved by all people," etc.

Siddhikariya. If we wish to become greatly popular and charming to all people, this katha should be recited while charming perfumed items, scented oil, or water for washing the face. Highly excellent indeed.

The Glory (Barami) of the Buddha

Iti para mitatingsa iti sabbannu makata, iti bodhi manubhatto, iti piso ja tenamo, etc. [a verse invoking the Buddha's omniscience and enlightenment; the closing phrase echoes the well-known "iti pi so" formula of praise]

This katha, it is said, may be recited 108 times; it is however entirely up to one's own wish [what to use it for] — it may be used to become an object of loving popularity, or it may serve as a charm of invulnerability (khong kraphan chatri), and is truly excellent; its worth cannot be measured.

The Katha for Charming Rice Before Eating

Jibisechi, phetcha-arahang, phochanang patisevami, etc. [a mantra to be recited over rice before eating]

Page 132. Katha 1008.

If one wishes to become invulnerable to all manner of weapons, so that no weapon can harm us, use this katha: Jibisechi, phetcha-arahang, phochanang patisevami. Recite it over rice and eat it to gain lasting invulnerability — swords, weapons that hack or pierce, spears, blades, and pikes will not be able to harm us at all.

(Warding Off Fangs and Tusks)

Namo Buddhaya, ma-a-u, ya-tha-phut-mo-na, u-a-ma, etc. [a mantra built from the scrambled and reversed syllables of "namo buddhaya"]

If one wishes to remain safe from the fangs and tusks of all creatures, so that dogs cannot bite through, use this katha: Namo Buddhaya, ma-a-u, ya-tha-phut-mo-na, u-a-ma. Recite it over three mouthfuls of rice before eating, or over turmeric, or over chili pepper before eating — this grants lasting safety; no fang or tusk of any creature can do us harm at all.

The Katha of the Lord Buddha Who Wards Off Weapons

Sattha dhanung akattamitung, dattava visajjetung natasi, etc.

If one is about to enter combat with an enemy, recite this katha: Sattha dhanung akattamitung, dattava visajjetung na... [continues on the next page]

By Ajarn Thammikatha. Page 133.

...natasi. [continued from the previous page] "I shall not be defeated by it — though it wields every kind of weapon and strikes with a crossbow bolt, it cannot harm me," or it may also be used to make an enemy freeze motionless (na jang-ngang). Highly excellent indeed.

To Become a Person of Great Authority

Ayantu bhonto idha tana, sila-nekkhamma bannya saha, wiriya khanti sajja dhitthana, mettu-pekkha yuttha-yavo, ganhatha avudhani. [a Pali-style invocation calling upon virtue, renunciation, wisdom, effort, patience and firm resolve, and calling on loving-kindness and equanimity to "take up arms" for battle]

This katha, it is said, may be recited 108 times; it can be used to gain great authority, or to go into battle against enemies and rivals without ever being defeated. Recite it and it will surely be effective.

The Great Freezing Spell (Maha Jang-ngang)

A-wa-kha-pha, so-pi-ti-i, etc.

If one is about to fight an enemy, use this katha: A-wa-kha-pha, so-pi-ti-i. Recite it, and when the enemy sees our face he will freeze motionless, unable to do us any harm at all.

Page 134. Katha 1008.

[Diagram: a small block of khom-script (Khmer-derived) magical letters printed in the upper-left corner, arranged like a yantra; the characters are not clearly legible.]

The Great Blocking Spell (Maha Ut) — to Jam Firearms

Na-phik, na-phat, na-santarang, ko-a; mo-uk, mo-at, na-phit; na-phat, mo-santarang, o-ka; phut-uk, phut-at, na-phit, na-phat; phut-santarang, ko-a; tha-ut, tha-at, na-phit, na-phat; tha-santarang, ko-a; ya-ut, ya-at, na-phit, na-phat; ya-santarang, ko-a, etc. [a chain of magical syllables with no literal meaning, built on the sounds na-mo-phut-tha-ya]

If one wishes to gain invulnerability so that guns cannot fire, take a sheet of paper and draw a "chicken's-eye" [a small circular target figure]; while drawing it, chant this katha, timing it so that the chant finishes exactly as the circle is closed. Done this way, a gun aimed at us will not be able to fire at all.

The Katha of the Crest of the Great Crown [of the Buddha]

Iti so, sabbannuta-nyanang; iti gacchanto, asawakkha-yayang; iti-tthang dhammang anubatto; iti-dhimantang namamiham, etc. [a verse of homage praising the Buddha's omniscient wisdom, his going forth free of the taints, his attainment of the Dhamma, and paying reverence to his wisdom]

By Ajarn Thammikatha. Page 135.

This katha, it is said, may be recited 108 times; its use is entirely up to what one wishes for. Its worth cannot be measured.

Sitting on the Lottery Number [Divining the Winning Number]

Ma-a-u, jiwang ajuttang, phra arahang jutti, loka idang ya-thira, sangkhang jutti jutti, etc.

Siddhikariya. If we wish to be able to see clearly what number the lottery will show, use this katha: Ma-a-u, jiwang ajuttang, phra arahang jutti, loka idang ya-thira, sangkhang jutti jutti. Recite it, and it is said to be effective.

Escaping Danger Unharmed (Klaeo Klat)

Iti bhagavā bhagavā buddho, bhagavā, etc.

If one wishes to escape danger from an enemy so that his blade cannot strike true, use this katha: Iti bhagavā bhagavā buddho, bhagavā. Recite it over the hem of one's waist-cloth [and keep it on you]; when about to face an enemy in combat, do not be afraid of him at all — he will not be able to harm us; spears, swords, and pikes will fail to strike us.

Page 136. Katha 1008.

[Diagram: a small block of khom-script magical letters printed in the upper-left corner, arranged like a yantra; the characters are not clearly legible.]

Ta, ta, sa, ma, gha, nu, ta, etc. [a string of magical syllables]

If one wishes to keep the "Mae Sue" spirits [guardian spirits believed to trouble infants] and other ghosts from disturbing a child, use this katha: Ta, ta, sa, ma, gha, nu, ta. Have it inscribed on a palm leaf, or on a sheet of copper, and tie it around the child's wrist — it will give protection.

The Katha for Inscribing a Takrut Amulet

Na-ma-na-a, nok-on-na-ka, ko-on-no-a, na-a-ka-ang, u-mi-a-mi, ma-hi-su-tang, su-na-phut-thang, a-su-na-a, etc.

Siddhikariya. When about to inscribe a takrut (rolled amulet) or a yantra cloth, use this katha: Na, ma, na, a, no, ko, na, ka, ko, o, no, a, na, a, ka, ang, u, mi, a, mi, ma, hi, su, tang, su, na, phut, thang, a, su, na, a. Recite it and it will be highly effective and excellent.

Charming Lip-Powder [a cosmetic love-charm]

I, tha, ka, ma, ji, je, ru, ni, etc.

By Ajarn Thammikatha. Page 137.

If one wishes to make lip-wax [rouge/lip-balm] so that one's speech becomes charming to all people, charm it with this katha: I, tha, ka, ma, ji, je, ru, ni. It is highly effective — whoever one speaks to will come to love and admire one greatly.

Summoning [One's] Magical Powers

So-ma-re-sa, etc.

If one wishes to call all of one's learned magical powers to gather within oneself before using any spell or incantation, summon them with this katha: So-ma-re-sa. It is highly effective.

The Divine Eye

Na-ma-pha-tha-ja, tura-phutanang [beings/spirits], a-kaj-choeiya, a-kaj-chahiti, watthappho, a-kaj-chahi, etc.

If we wish to see [predict] the pile of shells used in playing tua (an odds-and-evens game) or in playing cards, use this katha: Na-ma-pha-tha-ja-tura-phutanang, a-kaj-choeiya, a-kaj-chahiti, watthappho, a-kaj-chahi. Recite it while watching, and it is said to be highly effective.

Page 138. Katha 1008.

Charming Water for Washing the Face

Putte, putto, puttang na-metta, etc.

If one wishes to become an object of affection to all people, use this katha: Putte, putto, puttang na-metta. Charm water for washing the face with it — it becomes a great and excellent charm of loving-kindness.

The Katha for Blocking a Gun [Preventing It from Firing]

Na-bang-kin, mo-bang-pai, phut-bang-luk, tha-mi-hai-ok, ya-pit-pak-krabok, a-nu-ta-rang, gha-phesi, king-ka-ranang, a-ra-hang-pit-tang, wi-kring-ka-remi, etc.

If one wishes to guard against firearms, recite this katha: Na-bang-kin, mo-bang-pai, phut-bang-luk, tha-mi-hai-ok, ya-pit-pak-krabok, a-nu-ta-rang, ma-phesi, king-ka-ranang, a-ra-hang-pit-tang, wi-kring-ka-remi, etc. — the gun will fail to fire at us at all.

The Katha for Releasing a Lock [Undoing a Padlock]

Om, iron key; om, golden key — insert it, try it... [text continues on the next page]

By Ajarn Thammikatha. Page 139.

...crystal key, I have inserted it, and the lock now yields, etc.

If one wishes to undo a padlock, use this katha: Om, iron key; om, golden key — insert it, try it, crystal key, I have inserted it and the lock now yields. Recite it over the lock — it will come completely undone; have no doubt about it at all.

Toughness / Endurance (Thorahot)

Na, sa, ja, ka; ka, ja, na, sa, etc.

If one wishes to gain the utmost toughness, use this katha: Na, sa, ja, ka, ka, ja, na, sa. Charm powder, or face-powder, or oil with it, and rub it on the body — it is highly excellent; no weapon whatsoever — whether it cuts, pierces, clubs, or spears — will be able to harm us at all.

Charming a Leaf to Eat, as a Cure for Jungle Fever

Cha, cha, wa, wa, spirits and demons of deception — I am going to travel through the forest, etc.

Now, we must guard against jungle fever whenever necessity requires us to go deep into the forest, a place full of danger from the poison of jungle fever. Use this katha: Cha, cha, wa, wa, spirits and demons of deception, I am going to travel through the forest... [continues on the next page]

By Ajarn Thammikatha. Page 140.

Warding Off Fire

Na Buddho, mahā puñño, ānubhāvena ja sa mā hitā, sampaññutta-ñāṇo, āpo-dhātu-na, etc. [a verse of homage to the Buddha's great merit and power, invoking the water element (āpo dhātu) to hold the fire back]

If a fire breaks out and we wish to prevent it from spreading toward us, recite this katha 3 or 7 times while making holy water, chanting all the way through. When one reaches the words "Apo dhatu na," use a finger to write the letter "na" in the holy water, then splash it toward the fire. Have no doubt — the fire will not spread toward us.

Charming a Rattan Cane [to Drive Out a Spirit]

Namo Buddhaya, na, ma, pha, tha, etc.

If any of us should come upon a person possessed by a spirit, and we wish to use our craft to drive the spirit out of them, use this katha: Namo Buddhaya, na, ma, pha, tha. Charm a rattan cane with it — it is highly effective for subduing spirits; the spirit will not be able to remain in the person at all.

142 Phra Katha 1005

Phra Katha Kan Kratham (The Katha That Wards Off Sorcery)

◎ Buddhaṅ kannaṁ, kannaṁ buddhaṅ, Dhammaṅ kannaṁ, kannaṁ dhammaṅ, Saṅghaṁ kannaṁ, kannaṁ saṅghaṁ. ◎ [end mark]

If someone means to work sorcery (kratham) against us and harm us with spells and incantations, so that it cannot injure us — [chant] this katha verse: ◎ Buddhaṅ kannaṁ, kannaṁ buddhaṅ, Dhammaṅ kannaṁ, kannaṁ dhammaṅ, Saṅghaṁ kannaṁ, kannaṁ saṅghaṁ ◎ He instructs that one chant it to consecrate water and wash the face with it regularly — this is very effective; danger will never be able to come near at all.

[Handwritten note beneath the verse, illegible]

[Three small circular marks spaced across the line] [Six further lines of handwritten cursive Thai text, illegible]

For Those Interested in Sacred Amulets, Protective Charms, and Auspicious Objects

For the sake of blessing or of collecting, should doubt arise in you about the sanctity [of a piece] — particularly if you wish to know the power of the Buddha's virtue, the miraculous potency, that the various revered masters (kechi ajarn) have charged into such objects — but you still have no way to verify it, I would like to suggest that you have a way to clear away the doubts described above. By sparing only a little time, bring the amulet or sacred object you own to Khun Sophon Phatthanaphakdi, Forestry Officer Level 5, [illegible], Maintenance Division, Royal Forest Department, Bangkok, tel. 5791941 ext. 238, who can help examine the power of its Buddhist virtue outside office hours — you will then be at ease and free of worry.

Now, I beg the pardon of the person named above, for having taken the liberty of making this known before he himself was informed, as would be the proper courtesy. In any case, I take this opportunity to offer thanks to Khun Sophon Phatthanaphakdi, who has [illegible]