Vedic Katha For Chai Chatri

Table of Contents

Page Preface — ก (ka) Katha for Convening the Deities — 1 ,, Praising Their Virtues — 2 ,, Convening the Teachers — 6 ,, Inviting the Sacred Power into Oneself — 8 ,, Convening and Establishing the Elements (Dhatu) — 9 ,, The Lord's Great Divine Weapon — 11 ,, The Lesser Earth-Goddess Invocation — 11 ,, The Great Cooling — 12 ,, The Crowning Rite — 14 ,, The Lesser Tenfold Katha — 14 ,, Itipiso in the Eight Directions — 20 ,, The Crown of the Buddha — 27 ,, The Sixteen Lords (Buddhas) — 29

Page Katha of the Great Brahma King — 35 ,, The Nine Virtues (Nao Hara Khun) — 37 ,, Itipiso of the Nine Virtues — 38 ,, Itipiso Recited Backward — 39 ,, The Thirty Perfections (Barami) — 42 ,, Mother Earth (Phra Thorani) — 44 ,, The 108 Heart-Mantras — 46 ,, The Supreme 108 Heart-Mantras — 56 ,, How to Use the Various Heart-Mantras — 56 ,, The Lord of the White Eel — 67 ,, Hanuman Rolling in Dust — 67 ,, Great Power — 68 ,, The Lord Lion (Phraya Ratchasi) — 68 ,, The Great Paralyzing Spell — 69 ,, The Betel-Nut Charm — 70

Page The Lime-Paste Charm — 70 ,, The Tobacco Charm — 71 ,, The Four-Faced Brahma — 71 ,, The Strength of Hanuman — 72 ,, Great Endurance — 72 ,, Diamond Evasion — 73 ,, Escape from Harm — 73 ,, The Lord Who Wards Off Weapons — 74 ,, The Great Blocking Spell (Maha Ut) — 75 ,, Summoning Mother Earth — 76 ,, The Hand-Bow — 76 ,, The Four Kinds of Weapons — 76 ,, The Liquor Charm — 77 ,, The Betel-Leaf Charm — 78 ,, The Three-Stranded Sacred Thread — 78

Page The Great Awakening Katha — 79 ,, The Great Chatri of Khun Phaen — 81 ,, The Vanguard and the Royal Army — 82 ,, His Supreme Royal Command — 83 ,, Lord Sihara Decho — 84 ,, Narayana Unleashing His Power — 85 ,, The Hermit Transforming the Message — 85 ,, The Proclamation of King Ruang — 86 ,, The Command of the Great Thamuen — 87 ,, Khun Phaen Surveying the Battlefield — 90 ,, Na of the Six-Colored Radiance (the Golden-Face Na) — 92 ,, The Elephant Joining the Herd — 96 ,, Lord Thekrua — 98 ,, The Vulture Asking for News — 100 ,, The Golden-Face Na — 101

Page The Great Enchantment Katha — 104 ,, Divine Remembrance — 104 ,, Divine Longing — 106 ,, The Great Loving-Kindness — 106 ,, The Mantra of the Divine Bearer — 108 ,, [name uncertain: Phra Wisatchathanu] — 110 ,, The Divine Breeze — 111 ,, The Jewel of the Three Worlds — 111 ,, The Golden-Tongued Myna — 112 ,, Great Loving-Kindness — 113 ,, The Loving Mind — 113 ,, Great Remembrance — 114 ,, The Mantra of Divine Longing — 116 ,, The Deer Looking Back — 117 ,, Calling the Heart — 117

Page The Katha of Meeting Eyes — 118 ,, The Supreme Katha Concerning Women — 119 ,, The Great Wish-Fulfilling Jewel Mantra — 120 ,, Lord Phali — 122 ,, Charming a Woman — 122 ,, The Elephant Joining the Herd — 123 ,, The Great Charm of Popularity — 123 ,, Phra Chimphli — 125 ,, Phra Khwam Bodi — 126 ,, Worshipping for Fortune over Seven Days — 127 ,, The Heart-Mantra of Phra Chimphli — 128 ,, The Great Wealthy Merchant — 129 ,, Making Holy Water for Good Sales — 130 ,, Calling Customers — 130 ,, The Beckoning Lady (Nang Kwak) — 131

Page Katha for Seeking Fortune and Loving-Kindness — 132 ,, The Chinabanchon Katha — 133 ,, The Buddhas of the Ten Directions — 136 ,, The Arahants of the Eight Directions — 137 ,, The Buddha Mending the Alms-Bowl — 138 ,, The Great Void — 138 ,, Self-Protection — 139 ,, Curing Various Poisons — 140 ,, The Power of Garuda — 140 ,, Making Holy Water to Release (from a Curse) — 140 ,, Withdrawing the Consecration of the Ordination Hall and Boundary Stones — 142 ,, Selecting — 143 ,, Healing Wounds — 143 ,, Blowing a Charm for Dog Bites — 143 ,, Curing Centipede Venom — 144

1

Katha for Convening the Deities

Sādhu — O heavens (sagge), I invite the multitude of divine beings. Kāme — those dwelling in the realm of sensuous desire, boundless in its expanse. Cha-rūpe — the deities who abide in the formless realm. Kirisikharatae — the deities who dwell in the ravines, the great waters, and the peaks of the Yugandhara mountains. Jantalikkhe — the deities who throng densely in the sky. Vimāne — those who dwell in golden, jeweled palaces. Thīpe — the deities who dwell on the small and great islands. Raṭṭhe — the deities who reside in royal dwellings. Ca gāme — all the deities who dwell in villages both small and great. Taruvana-gahane — the deities who dwell among the trees of the forest groves. Gehavatthumhi khette — the deities who dwell in houses and in the fields. Bhummā — the deities who dwell upon the surface of the land. Come, O devas — I invite you all to gather together in assembly. Jala-thala-vilame — the deities who dwell in the water and on the land alike, without distinction. Yakkha-gandhabba-nāgā — together with the yakkhas and the gandharvas,

2 and the great naga-kings, standing near — sāntikeyyaṃ — the deities dwell in every islet and rapids of every district. Muni vara-vacanaṃ — I invite the holy hermits (ruesi) everywhere, sacred and mighty in power through their fiery potency. Sādhavo me suṇantu — I invite the radiant, glorious deities who dwell in the heavenly palaces amid the clouds of the celestial city. Dhammassavanakālo ayambhadantā, dhammassavanakālo ayambhadantā, dhammassavanakālo ayambhadantā ["Now is the time to listen to the Dhamma, venerable ones" — recited three times]. I invite all the Lords of the Devas without exception, to the very edge of the universe, to come and gather together in harmony in this place. So be it.

Before performing any rite whatsoever, one should first recite this Katha for Convening the Deities, inviting the deities in advance.

Katha of Praising Their Virtues

Itipiso Bhagavā — with my ten fingers joined I shall pay homage. I praise the twenty-one virtues of the father, [and] the virtues of the mother,

3 twelve [virtues]; the virtues of Mae Phosop (the Rice Goddess), thirty-nine; the virtues of the Buddha, fifty-six; the virtues of the Dhamma, thirty-eight; the virtues of the Sangha, fourteen; the virtues of teachers and masters, ten; the virtues of meditation practice, eight; the virtues of the Ganges (Phra Khongkha), two; the virtues of the Earth (Phra Thorani), twenty-one; the virtues of fire, six; the virtues of wind, seven; the virtues of the sky, ten; the virtues of the alphabet, forty-one; the virtues of the script, thirty-three; the virtue of in-breath, the virtue of out-breath, the virtue of held breath; the virtues of the Three Jewels; the virtue of the five precepts, the seven precepts, the ten precepts, the two-hundred-and-twenty-seven precepts; the virtue of wisdom-insight; the virtues of the Stream-Enterer, the Once-Returner, the Non-Returner, and the Arahant; the four paths, the four fruits, and the one Nibbana — together these make nine: the virtues of the nine transcendent (lokuttara) dhammas. By this power, whatever arts and sciences I have studied, may they be brought to accomplishment. The virtue of the Sun, six; the virtue of the Moon, fifteen; the virtue of Mars, eight; the virtue of Mercury, seventeen; the virtue of Saturn, ten; the virtue of Jupiter, ten; the virtue of Rahu, twelve; the virtue of Venus, twenty-one; the virtue of Ketu, nine;

4 the virtue of glorious King Vessuwan (Kuvera); the virtue of Phra Naret; the virtue of Narayana (Vishnu); the virtue of Indra; the virtue of Brahma; the virtue of Yama; the virtue of Kala; the virtue of the Four Guardian Kings (Lokabala); the virtue of Phra Matuli (Indra's charioteer); the virtue of the Lord of the Land (Phra Phum) and King Phali of the underworld — these are objects of reverence for all people.

May whoever comes to build merit through these perfections (barami) flourish and prosper: the virtue of the perfection of morality, the perfection of giving, the perfection of truthfulness, the perfection of effort, the perfection of resolution; the virtue of the Four Divine Abidings (Brahmavihara) — loving-kindness, compassion, sympathetic joy, and equanimity; the virtue of the katha for herbal medicine, and of sacred diagrams (lek yant), protective cords, charms, and auspicious things; the virtue of all eighty-four thousand sections of the Dhamma, completing the Three Baskets (Tipitaka) in their three divisions; the virtue of outer teachers, the virtue of inner teachers; the virtue of the Ox-Eyed Hermit, the virtue of the Fire-Eyed Hermit, the virtue of the Hermit Isuan (Shiva), the virtue of the four Hermit Kassapas, the virtue of the Hermit Narot, the virtue of the Hermit Nalai, the virtue of the Hermit Pralai Kot, the virtue of the Hermit Buddhamongkhon, the virtue of the Hermit Sing-[continues on the next page]

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[Page opens mid-sentence, continuing from a preceding page not in this batch —] ...ascetics: the virtue of the Ruesi Sacchaphanthakhiri, the virtue of the Ruesi Munidabot — may they come and preside over this rite.

I now perform the request for empowerment: I ask that the virtue of the Buddha, the virtue of the Dhamma, the virtue of the Sangha — the whole virtue of the Buddha — be accomplished in me: success (sitthi) in duty, success in action, success in conduct, success as the Tathagata, success in gain, success in fire, success in wind, success in water, success in earth, success from father, success from mother, success from teacher, success from Isvara, success from Indra, success from Brahma, success from Narayana, success from the gods, success from kings, success as Buddha, success as Dhamma, success as Sangha, success in the eight — homage to the Arahants; namo buddhaya, ma a u, isavasu bancha buddhanamamihang.

As to this verse in praise of [the Triple Gem's] virtue: before doing any deed, recite it first and then act, and it will bring success in every respect.

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The Verse for Gathering the Teachers

'Buddham vanditva' — I have paid homage to the virtue of the Buddha. 'Dhammam vanditva' — I have paid homage to the virtue of the Dhamma. 'Sangham vanditva' — I have paid homage to the virtue of the Sangha.

Furthermore, I invite the virtue of the Lord Buddha, the virtue of the Lord Dhamma, the virtue of the Lord Sangha, and also the virtue of father and mother, the virtue of preceptor and teachers, the virtue of the Fire-gazing Ruesi, the virtue of the Ruesi Prolaikot, the virtue of the Ruesi Kassapa, the virtue of the Ruesi Traiphop, the virtue of the Ruesi Thatsamongkhon, together with the Phetchalu pair and the masters of siddhi-lore, and also Mother Earth, Mother Ganges, the Fire God, the Wind God, and Lord Shiva who is their heavenly lord — may they come and grant the blessing of victory to me. I invite the deities throughout the whole earth, and the 108 Ruesi, to bestow every kind of potency and knowledge upon me. The venerable teachers, the...

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[Continuing —] ...whatever deed [one intends], recite this first, so as to bring about auspiciousness and grant success in whatever undertaking is desired, in every respect.

The Verse to Invite Mantric Power into Oneself

'Ehi kathang, biyang, kayothisa, pamokkhang, acariyang' — come, verse; come, the foremost teacher of body and place! By the power of the Buddha, come! By the power of the Dhamma, come! By the power of the Sangha, come! I shall draw the verse up into my throat; I shall raise all the verses onto my chest; I shall raise all the verses onto my head. My own teacher thus makes me foremost above all people. 'Ehi, be freed, be freed, biyang mama, buddhang sarahi, somaresara, ehi maremana, agacchaya, agacchahi; dhammang sarahi, somaresara, ehi maremara, agacchaya, agacchahi; sanghang sarahi, somaresara, ehi maremara, agacchaya, agacchahi' — [the forty-one letters, recited in order:] ka kha ga gha nga, ca cha ja jha nya, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va, sa ha ḷa aṃ.

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[Continuing —] ...the Old Teacher, the Resting Teacher, and the Letter Teacher: grant lasting success to me at this time.

'Itipi so bhagava' — I invite the Perfectly Self-Enlightened Buddha to reside above my crown and hair. I invite Brahma to reside upon my left shoulder. I invite Narayana [Vishnu] to reside upon my right shoulder. I invite Mother Ganges to become my saliva. I invite the Wind God to become the breath at my mouth. I invite the Naga king to become my necklace. I invite Kala [the god of death/time] to become my heart.

Whatever deed I do, let no spirit, ghost, or witch-spirit harass or afflict me; let me not be careless or slip in error. I invite the teachers of old, the 108 Ruesi — by the power of my teachers' peerless instruction, may the virtue of the teachers dwelling in caves come and bestow the blessing of victory upon me. 'Buddhang prasitthi maha prasitthi, dhammang prasitthi maha prasitthi, sanghang prasitthi maha prasitthi.'

This verse for gathering the teachers — no matter what deed [one is about to do]...

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[This mantra] bears A, bears Ā, bears I, bears Ī, bears U, bears Ū, bears E, bears O, bears Aṃ, bears In, bears A, bears 'namo buddhaya' — bearing forty-one letters in all. 'Okase titthahi titthati' [by your leave — stand firm; it stands].

This verse is used to summon the power of the letter-spells into one's own body before performing any deed whatsoever. Recite this verse first, to help make that spell potent and efficacious — or better still, recite it every day. Various spells and mantras may be called away or drawn off [by rivals], but once this verse is recited, they will return to their owner as before.

The Verse for Gathering and Establishing the Elements

'Ehi pathavi brahma, ehi apo indara, ehi tejo naraya, ehi vayo isara' — [come, earth-element Brahma; come, water-element Indra; come, fire-element Narayana; come, wind-element Isvara].

'Na i phetchakong, arahang sugato bhagava, moka buddhasang, arahang sugato bhagava, phutthabi isavasu, arahang sugato bhagava, tha soma a u, arahang sugato...'

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[Continuing —] '...bhagava, ya bha a u a ma, arahang sugato bhagava.'

'Namo buddhaya, na ma pha ta, ca bha ka sa; namo buddhaya, ma pha ta na, bha ka sa ca; namo buddhaya, pha ta na ma, ka sa ca bha; namo buddhaya, ta na ma pha, sa ca bha ka.'

This verse is for chanting to make the four elements within one's own body complete.

Before using any spell or mantra to perform a rite of any kind, one should first make the elements within one's body complete — this will make [the rite] all the more potent and efficacious.

The Great Weapon-Verse of the Lord

'Ma a u, adhikamulang, tri devanang maha sattra, u u a namamantra, u asavama hamantang, ma a u lo pakenyang, ongkara sevarachino, tri ni akkharani chatani, namo buddhaya satthuno.'

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As for this Great Weapon-Verse of the Lord: if anyone finds that a spell or mantra will not take hold for them, have them sprinkle themselves with lime-water and wash their head first, before learning it.

The Lesser Verse of the Earth's Essence

'Ongkara pinthunathang, uppannang, brahma sahapati nama, adikappe suakato, bancha patumang thisava, namo buddhaya vandanang.'

'Sirome buddhathewancha, na ha ke, brahma-devata hathayang, narayakancheva, thawehatthe cha prame, surapathe visanukancheva, sampakamma prasitthime.'

'Sabbabuddhanuphavena, sabbadhammanuphavena, sabbasanghamanuphavena, sabbasotthiphawantume' — by the power of all the Buddhas, by the power of all the Dhamma, by the power of all the Sangha, may every blessing be mine.

'Sitthikicchang, sitthikammang, sitthikariya tathagato, sitthitecho chayonicchang, sitthilapho nirantarang, sabbasitthi phawantume' — success in duty, success in deed, success in conduct as the Tathagata, success in fire, victory forever, success in unceasing gain — may all success be mine.

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As for this Verse of the Earth's Essence: if one is to study any spell or mantra whatsoever, have [the student] sprinkle and bathe in blessed water first — it wards off every ill omen very well. This blessed water may also be used to open the eyes of a Buddha image, or to dispel and counter every kind of calamity.

The Great Cooling Verse

'Sirome buddhathewancha, na la ke, brahma-devata hathayang, narayakancheva, thawehatthe cha prame, surapathe visanukancheva, sappakamma prasitthime.'

'Om sitthikan' — my teacher has thus established the power of this mantra for me before all the gods: Indra, Brahma, Yama, and Kala. They gathered together before long, nine hundred million strong, and thereby had me establish the weapon-mantra — one mantra named the Great Cooling. Let it be to me like the water of the Ganges within the great mighty ocean; let it quench every poison for my own body; let me be cool like the water of the...

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[Continuing —] ...the Ganges within the great ocean-sea. 'Om trud-trud, throm-throm, long-long, na-na, a-a, u-u, savahaya.'

'Itipiso bhagava' — I pay homage to the twenty-eight Buddhas; may they now come and dispense the letters: A cools within, Mo cools without; A [is] the in-breath, A [is] the out-breath, U cools my own body. By both the Buddha and the Dhamma, may [they] dispense the letter-weapons and spells; I gather and store them together with the fiercest of verses, [hard] as rock and stone. 'Puttho, Dhammo, Sangho' — U, cool my own body! 'Om, victory, victory' — may every calamity and ill omen be utterly destroyed and brought to peace.

As for this verse: if, in the course of studying the arts of mantra, one becomes anxious and feverish, take this verse, make blessed water with it, and bathe — it will vanish entirely. Or, before learning any spell whatsoever, take this verse, make blessed water with it, and bathe first — it will be highly efficacious.

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The Covering Verse

'Om, I shall cover the sky and the earth; I shall cover the ocean and the consecrated cotton-thread; I shall cover Indra and Brahma; I shall cover Yama and Kala; I shall cover the Four Guardians of the World; I shall cover my whole self. I am the forest-lord's child, the spirit of the wild woods. My teacher has thus had me learn the virtue-mantra, the charm-mantra, and the royal mantra — let them never go far from my own person. Om, may they be accomplished in me, svaha.'

This verse may be used for anything: it may be made into blessed water for sprinkling, or used generally to 'cover' [i.e., override] other verses — it never fails; even if another has something powerful, it will yield to us; all things shall come to us.

The Chulathatsa Verses

As to their efficacy: these fourteen verses arose in the island of Lanka [Sri Lanka]. The sages and adepts there wished to bring about prosperity for the great king...

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[Continuing —] ...that is, King Devanampiya Tissa. They therefore selected the most excellent virtues of the Buddha and composed them into these fourteen verses, which they presented to King Devanampiya Tissa, together with their method of use.

King Devanampiya Tissa duly studied and retained this verse, chanting and reciting it constantly, and thereby gained fame, honor, and majesty renowned in every direction; he enjoyed the throne for a long and lasting age, dwelling in the city of Anuradhapura in that Lanka.

There then was a great elder monk named the Great Elder Mahachaimongkhon, a monk of pure virtue, who went to pay homage to the Buddha's Tooth Relic in the city of Lanka. He wished to bring benefit to the great kings of the Jambu continent [the human world], and so he learned these fourteen verses and brought them to present to the Supreme Lord Phrahm Trailokya. The Supreme Lord Phrahm Trailokya then presented them to the great king of the Jambu continent, and that great king in turn had them...

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[Continuing —] ...learn it and retain it, chanting and reciting it constantly, and thereby his fame and honor grew and spread throughout every foreign land; all bowed down and submitted to the royal majesty, unable to stand defiant, by the power and might of these fourteen verses of the Buddha's mantra.

It is explained thus: any great king, monarch, monk, brahmin, wealthy man, householder, or man of property who desires benefit and happiness in these three worlds should learn this verse by heart until fluent, and recite it every day without fail. Then such kings, brahmins, wealthy men, and householders will attain good fortune and well-being, free from sickness and affliction; it will make them feared and respected by enemies and foes; they will enjoy a long and lasting life, achieve victory over their enemies, and be renowned in every direction; all people will come under their sway. By the power of this verse, people everywhere will bow down and bring tribute, and [the king] will receive...

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Happiness lasts until the very ending of one's lifespan, by the power of these 14 verses of sacred formula.

○ Pachotā dhammabhāhotu chotivaro sadāvaho dāvariyo suvadābhā dharoyoko jasusammā. — Verse 1

○ Phonosiyo yochinoko nothadutho sodutha no chidunoma manothuchi yosomaki khimasoyo. — Verse 2

○ Namāmitang naravarang nayehila naramarang netva matang pradirang nippuko sappiyoprarang. — Verse 3

○ Nothiromuninomano nomanothamanothino nothinodakamadeno notemarovirothino. — Verse 4

○ Karunādhikajitsatto kadatkosakadhammako [mantra syllables; verse continues onto the following page]

...katanamekabuddhassa kakanchuling karomahang. — Verse 5

○ Manochiko madochino manophiko madophino manothiro marothino manokaro marokano. — Verse 6

○ Namāmi nāthang varathangvaranang anomakehā phinadangbhavakkang kumāranāthang varathangvaranang akāmathehā phinadangbhavakkang. — Verse 7

○ Yobodhibatto varathomaranang thevātithevo phithamāranāso yobodhibatto sarasomaranang owāthathedang phinamāminathang. — Verse 8

○ Yothetithevathevodang makdangnokdang phalangkado namāmidangrahavakdang nosopālethithāyako. — Verse 9

○ Namāmi buddhang khamahangthiyothiyo namāmi- ["I do homage to the Buddha..."; verse continues onto the following page]

...-dhammang khamahangchiyochiyo namāmi sanghang tamahangriyoriyo namāmi tidtang tamahangphiyophiyo. — Verse 10 ["...to the Dhamma... to the Sangha..."]

○ Nayasanāyoko prachāmphuchebhā narāmaphamahāti buddhāprapoma nayasanāyoko chinowichayo nayasanāyoko wimalowimomako. — Verse 11

○ Muninowathanāthāya papothetupachāpachang muninowathanāthāya papothetupachāpachang. — Verse 12

○ Sirikirana kiranopha sapāthangthawayakkang sirikirana phimānangmāramantangwidangsang sirikirana nikedangketumekangtiloke sirikirana karatdanglokanāthang namāmi. — Verse 13

○ Tilokamakkāhanakomadangnayo sappathayomahasamapadangsayi tilokamakkāha nakomadang nayo bantevanippānapurangpavesayo. — Verse 14

These 14 verses of formula are called the Culatassa Katha (Lesser Formula). They pay homage to the virtue of the Buddha, the virtue of the Dhamma, and the virtue of the Sangha, the Three Jewels — this is a matter of the highest excellence.

For a king who recites and chants these prayers as a daily practice, every morning and evening without fail, great merit and blessing will arise. By the power of these 14 verses, may he prosper in honour, preserve his fortune, gain wealth and success in victorious conquest, power and majesty, good fortune, and the destruction of his enemies; and the deities will protect and guard him. When at last his life ends, he shall pass through the heavenly worlds, and shall come again to pass through this world of men; and even wherever he may be reborn, he shall be greater than all other people.

The Eight-Direction Aṭṭhīso Formula

○ Irachākatarasā. — This verse is called Krathū Cet Baek (the Seven-Burden Charge), assigned to the eastern direction (east).

2. Tihangjakhorathinang. — This verse is called Fon Saen Hā (the Torrential Rain), assigned to the south-east direction.

3. Bisamralopusatphut. — This verse is called Nārāi Klư̄an Samut (Nārāyaṇa Churning the Ocean), assigned to the south (ใต้).

4. Somāṇakarithātho. — This verse is called Nārāi Thot Chak (Nārāyaṇa Removing His Discus), assigned to the south-west direction.

5. Phasamsamwidathepha. — This verse is called Nārāi Khwāng Chak Kưng Traiphop (Nārāyaṇa Hurling His Discus Across the Three Worlds), assigned to the west (ประจิม), given here as south-west.

6. Khaphutbanthūthammawakha. — This verse is called Nārāi Phlik Phaendin (Nārāyaṇa Overturning the Earth), assigned to the north-west direction.

7. Wāthonoamamawā. — This verse is called Twāt Fā Bā Himmaphān (Thundering Across the Sky over the Himavanta), assigned to the north.

8. Awichasunusanuti. — This verse is called Nārāi Plaeng Rūp (Nārāyaṇa Transforming His Form), assigned to the north-east direction.

○ Siddhikāriya. The efficacy of this Eight-Direction Aṭṭhīso Formula is very great — it can guard against everything, according to one's wishes.

The venerable teacher has said: [its virtue is as abundant as] the down that covers an elephant's back — its efficacy is too abundant to fully describe, but let it be told briefly, enough to serve as a foundation, as follows.

Whenever one journeys in any direction, one should recite the verse assigned to the direction one is travelling toward, or make holy water to wipe over one's face and sprinkle over the mount or vehicle one is to travel in — one will then be free of every obstacle and danger, with nothing to trouble one; it guards against everything. Even if the direction of travel is one governed by a great spirit or an iron stake [an inauspicious direction according to astrological texts], it will still guard against everything entirely. Going to war, one will be victorious; going to trade, one will profit and never suffer loss. It may also be worn as an amulet to ward off weapons, and it grants charm before all people. Written and enshrined at one's home, it likewise guards...

...it guards against every kind of danger. If one must sleep out in the forest, enchant lumps of earth and place them according to the directions; when placing one in a given direction, recite the verse assigned to that direction again, eight rounds per direction — this guards against every dangerous beast. It is as though one had a crystal wall seven layers thick standing guard around oneself. Even if surrounded by enemy troops or bandits, whichever direction one wishes to break out through, let one recite the verse assigned to that direction, then break outward, and one will escape entirely free of harm. If the verses are to be used individually, the method of use has been set down as follows:

○ The Verse of the Seven-Burden Charge: enchant rice and eat it as one endures hardship [as a soldier does] — no weapon whatsoever will be able to harm one. Recite it when going to face an elephant, and one may even wrestle it and break its tusk, with the strength of seventeen tuskers, against venomous fire and every kind of poison. Take [the remains of] one who died on a Saturday and was cremated on a Tuesday, mix it with civet musk and camphor, and shape it into the figure of a person. Cover it with white cloth, offer it liquor and rice, and enchant it with this verse 108 times — it may then be used for anything, according to one's wish. If testing it on a woman, take rice grains and let them fall...

...wake seven grains [of the mixture] in a mortar, enchant seventeen rounds, soak them in perfumed oil; take that oil and apply it so that [the desired one] will be drawn to follow you. This stands in the eastern direction, good sir.

○ The Verse for Calling the Rain of Charm: if one must go without water all day long, do not fear the hardship — enchant a betel nut 108 times and swallow it down whole. To make rain fall, take the verse, raise it, and enchant a candle, then diligently recite it — this verse of ninety-nine thousand [merits], recalling the ranks of the deities, all the hosts of Indra and Brahma — rain will fall continuously and fervently. If one has a fever, enchant water and spray it from a cup seven times and it will be cured. Honour the teacher's transmitted lore — its efficacy stands in the south-east direction, good sir.

○ The Verse of Nārāyaṇa Churning the Ocean, of the utmost power: enchant seven peppercorns, seven times each grain, then blow it onto the place of a haunting spirit, and it will vanish entirely. Alternatively, enchant lime paste and apply it — it can likewise cure sickness. Take the names of all the people concerned and write them on paper without omission, place them by a candle, then write the verse encircling them, and enchant it according to the ruling power of the day; the candle should weigh one baht; do not let the recitation lapse, and whatever [affliction] there is will vanish utterly. This stands in the southern direction, good sir.

○ The Verse of Nārāyaṇa Removing His Discus: enchant holy water 108 times; if the fruit [i.e. the child] will not emerge and is swallowed [held back] in delivery, sprinkle it on the head and it will come out easily. If one is bound in stocks and chains, take the verse and enchant, saying 'Rī'; if there is none [available], spit and blow it scattering by its power instead. This stands in the south-west direction, good sir.

○ The Verse of Nārāyaṇa Hurling His Discus: to command the wind to blow hard, recite it and swallow [the breath] inward; to stop the wind from blowing, recite it while pressing the tongue to the roof of the mouth, holding the breath still, reciting silently in the mind — the storm will cease and grow still. Even when travelling and meeting a tiger, an elephant, bandits, or brigands, recite it to become a great paralysing power — the enemy will halt and not come near; recite it while shouting at the enemy and they will be unable even to raise their hands; shout at an elephant and it too will flee entirely. This stands in the eastern direction [ปราจิณ], good sir.

○ The Verse of Nārāyaṇa Overturning the Earth: it causes every bond and restraint to come loose, break apart, and scatter away. Recite it to win the favour and charm of kings and lords everywhere; even if condemned to death, recite it and one will not die. This stands in the north-west direction, good sir.

○ The Verse of Nārāyaṇa Roaring Across the Sky over the Himavanta: enemies need not be feared — they will be struck paralysed. If confronted by a host of spirits, enchant sand and beaten rice and cast it, and they will scatter and break apart in all directions. This stands in the northern direction, good sir.

○ The Verse of Nārāyaṇa's Transformation: recite it while drawing in breath and swallowing three times, then stand and gaze steadily at your own shadow; if the shadow disappears and becomes hidden, no one shall be able to see your form at all. Enchant oil 108 times and keep it for use; when about to use it, enchant it a further 7 times and anoint someone with it, and it wins the love and charm of all people; masters and lords, upon seeing your face, will regard you as their own child. This stands in the north-east direction, good sir.

○ Furthermore, it is instructed to take civet musk, camphor, and fragrant sandalwood, and lotus-root, and grind them together, inscribing the Verse of Nārāyaṇa's Transformation upon the face of the grinding stone; then enchant it with the Itipiso verse eight times, and enchant it with the Verse of Nārāyaṇa's Transformation 108 times; once ground, keep it for use — anoint yourself with it wherever you go, and it becomes a charm...

...exceedingly charming. Whoever sees your face will see it as though it were Nārāyaṇa transformed. When going to seek a woman, when you wish for her to come, call out: ○ Ākacchāya ākacchāhi māsi — then call for her to return, and she will be unable to remain, and will follow you here. The efficacy of this Eight-Direction Aṭṭhīso Formula is far too abundant to fully set down; the masters have prized it highly — its worth is fit for a kingdom.

The Crown Verse of the Buddha

○ Itipiso wisesei isesebuddhanāmei imenābuddhatangsothei isotangbuddhapitii.

This verse is called by some teachers the 'Low-Roofed Itipiso.' To cure any and all sickness, take a soured kaffir lime, put it in holy water, enchant it three times, and pour it [over the patient], and it will cure entirely. If a person is beset by misfortune, that too will be entirely relieved. Recite it daily and it will ward off all evil; enchant water for washing the face daily to ward off all sickness and black magic. If one wishes to gain power and majesty, recite it daily — it brings forth radiance and grace, and wins the goodwill of all people; recite it, then extend loving-kindness to all people — whoever...

...whoever intends harm will meet with misfortune in turn. If wishing for anything, recite this verse eighteen times, and it will come to pass as desired. To become a great paralysing power, recite this verse eight times, and it becomes a great paralysing power. To become a great confounding power, recite it eight times. As for elephants, horses, cattle, buffalo, or any fierce beast, enchant grass or fodder and give it to them to eat, and their hearts will soften and turn to love you. If a person is possessed by a spirit, enchant rice and give it to them to eat, and it will depart. If one wishes for a pleasant voice, enchant beeswax and apply it to the lips, enchant a betel quid and eat it, then go to preach or chant — it will please all who hear. Enchant face powder [and apply it], enchant a crown or head-band, and it brings radiance and grace — whoever sees you will love you, every one.

Furthermore, take a palm-leaf or kite-paper and inscribe this verse upon it, make it into an auspicious charm by enchanting it yourself — it wards off every manner of weapon, being of the greatest excellence. And should a dispute arise in which we wish to help someone, write the plaintiff's name beneath the right foot, write the defendant's name beneath the left foot, blow the enchantment down onto that name, then go and sit...

...above the water, dip the foot down into the water. Recite until you reach 19 times. If you wish either side to win, raise that foot first. This spell — if you are ever cornered with no way out, cling to a tree trunk and recite it, and no one will see us at all. This spell was the spell that kings of old used as their own personal spell, every one of them.

The Spell of the Sixteen Buddhas

◎ Na ma na a. No. Ko. Na ka. No. O. No. A na a ka ang. (recite twice) [a string of magical Pali-derived syllables, not a translatable sentence]

◎ U mi a mi ma hi su kang su na phutthang a su na a. (recite twice) [likewise a magical syllable-string]

Siddhikariya — all the venerable teacher-masters composed the method for this spell and left it as a gift to monks, ascetics, brahmins, and the sons of good families generally. This spell is called Dhammaraja, and is reckoned greatest of all spells. Whoever recites it gains great merit — every kind of...

...against every kind of danger, whether from the power of ghosts or the power of men. If someone has a fever or the wasting sickness of infancy, chant into holy water and give it to drink, or spray/blow it on them, and it will be cured completely. Chant into rice and feed it to infants, and they will be wise and free of disease. If the throat aches, chant into lime paste and apply it. If the eyes ache, chant into water and spray it. If there are convulsive spasms, chant into plai root and spray it. Chanted medicine, whether taken internally or applied, cures every disease and gives the medicine added potency. If it is a ghost, chant into lime powder to banish it — it can banish every kind of ghost. If a fishbone sticks in the throat, chant into water and give it to drink. Chanted water can also dislodge a child stuck in the womb. Chant into rice-grains and water and drink it daily, and one becomes invulnerable to weapons of the twelve tongues [every foreign nation]. If chanted food is eaten for as long as three years, one becomes invulnerable through the whole body, down to the very bones. If you wish the whole house to be protected, take chalk powder, write this spell on a slate tablet, then chant over it 108 times; scrape off the powder into the drinking-water jar or the rice jar, have everyone drink and eat it thoroughly, then chant a further 7 times, cook and eat, and the whole house will be protected. Chanting near a chedi makes the protection especially enduring. Chant into lime paste at three places on the throat for especially strong endurance. If...

...if you become lost on the road, recite this spell and you will find the way. Chant into mak-mao leaves and eat them, and you can go without rice for 7 days. Chant into 7 young shoots of khilek and eat them, and you become invulnerable to weapons. If enemies give chase, chant into a branch and lay it across the path, or chant into sand and scatter it — the pursuing enemy will see it become thorny brambles blocking the way and will be unable to catch up. If truly desperate, chant into saliva, rub it on the feet and body, then run; even should there be a wall of fire or a barred fence across the path ahead, it will do no harm — even a gap no wider than a thumb will be enough to slip through and escape.

If you wish to make your body grow huge and full of overwhelming power, so as to be feared by all, write this spell on a slate tablet, chant over it, then wipe off the powder and rub it on the body; hold the breath while reciting and walk forward — the enemy, seeing how enormous we have become, will be struck with dread and unable to bring themselves to harm us at all.

If you wish to shrink, stand and recite this spell continuously; when the enemy catches sight of you, crouch down and keep reciting — they will come but will not see...

...us at all. If it is a dispute reaching the courthouse or tribunal, chant into bathing water or face-washing water, and chant into scented powder and perfumed oil for the body. While on the way, keep murmuring this spell continuously. On reaching the courthouse gate, stamp the foot on the ground 3 times first, then go in and sit upwind, reciting this spell steadily — do not lose heart. If the enemy pursues and you are cornered, grasp a tree or a clump of grass and hold on firmly, calling to mind the virtues of the Buddha.

Recite this spell without ever letting it leave the lips. The enemy, though pursuing us right to that spot, will be unable to see us at all — all they can do is circle about searching for us in vain. If going to see a lord, a prince, or an elder or master, chant into your attire, and chant into scented powder and perfumed oil for the body — on seeing our face they will be filled with great compassion and kindness. If fire breaks out and surrounds our house, chant into water, or chant into rice grains and scatter them onto the roof, and the fire will be unable to burn our house. Also, when travelling through a lonely place, recite this spell...

...and one will be kept free of danger. If enemy forces have surrounded you, recite this spell and you will be able to break clear out through them. The enemy troops will unexpectedly fall into confusion, and none of them who has stolen goods will be able to escape with the theft. This spell may also be inscribed on a ka-long branch, or on any leaf whatsoever; chant over it, then dig a hole and bury it exactly where the theft took place — the thief will be quite unable to leave, and will wander round and round on that very spot.

If you wish to make an enemy's soles ache, chant into thorns or sharp splinters of wood and drive them down into the footprint of the wrongdoer — whether at the heel, the middle of the sole, or the toes — and they will be unable to go on; their feet will ache as though pierced by thorns and brambles.

If you must do battle with an enemy, recite the spell while drawing breath in through mouth and nose, then swallow it down into our belly. [All] the protective cords and mantric spells that we wear then come to reside entirely within our own body, and nothing can do us any harm at all.

This spell — even if imprisoned in an iron cage, keep striving to recite it, and one will be able to break free. Whoever comes across it, let him learn and keep it; it is intended for sons/young men.

This spell is the spell of Ajarn Saeng of Lopburi, who was the teacher of Somdet Phra Phutthachan (To) of Wat Rakhang. This Ajarn Saeng has a recorded history telling much of his sanctity and miraculous power, which appears in the royal writings of King Chulalongkorn, composed on the occasion of his royal visit to the Ayutthaya region, in the Year of the Tiger, B.E. 2421 [1878 CE], one passage of which reads: "Old [Chariot/Elder] Saeng — everyone regarded him as a man possessed of learning and magical skill. He could walk from Lopburi down to eat his midday meal in Bangkok. He was a man of wide acquaintance; princes and nobles all knew him. He built a single tall chedi at Wat Manichonlakhan, though he himself did not reside at this temple — before the start of Buddhist Lent he would go to keep the rains retreat at another temple, and when Lent ended he would come back to plant...

...a shed beside these two chedis, which he built entirely by himself, refusing to let anyone else help. The devoted villagers together contributed brick and mortar for it. As for this chedi — whether the builder finished it himself or left it for others to complete, once he died he no longer kept pace with his companions... it stands that tall... [passage trails off in the source]. This original manuscript teaching of Ajarn Saeng, as recounted here, the writer has gathered together and preserved carefully, as a fine record.

The Spell of Great Brahma (Thao Maha Phrom)

◎ Ongkan phinthunathang uppannang phrommasaha patinama atikappe su-akhato bancha-pathumang hisawa namo phutthaya wantanang. (recite twice) [a Pali-derived invocation of Great Brahma, not a translatable prose sentence]

This spell of Great Brahma — it can be used to unlock a door-bolt, or to unlock a locked door. If a fishbone sticks in the throat, chant into water or rice and give it to eat. If you wish to dislodge a child stuck in the womb, make it into holy water and give it to drink. If you wish to break free of chains and shackles, keep striving to recite it and they will fall away completely — most excellent. If you wish to [win the favor of / approach] officials, lords and princes...

...chant into scented powder and rub it on the body — it produces loving-kindness. If you wish to obtain lek lai [a magical molten ore], or to dig for gold or any buried treasure in the earth, make it into holy water and sprinkle it about — the treasure cannot escape you at all. If the gold has turned into charcoal, or into the bones of the dead, take this spell, make holy water and sprinkle it for three days, making offerings to the guardian deities every day, and it will revert to gold as before. If tilling rice fields or making a garden, take this spell, make holy water and sprinkle it, and the crop will flourish exceedingly. If money, goods, or gold has fallen into water, light a candle, set it in a krathong [floating leaf-vessel], chant over it 4 times, then set the candle and krathong afloat.

Wherever the lost item lies, the krathong will float round and round right at that spot. Whatever else one wishes to do, use this spell to lead into other spells, and it will be especially effective.

Recite it daily, and one will never lack for food. If unable to find a boat to cross to the far bank, recite this spell and a boat to cross will appear.

The Spell of the Nine Virtues (Nawaharakhun)

◎ A sang wi su lo pu sa phu pha. (recite twice) [an abbreviated Pali-derived charm-syllable string, not a translatable sentence]

◎ This Iti Pi So Nawaharakhun spell has methods and applications set out across all nine lines, as the teachers have described; when chanted it can be used in countless excellent ways, too many to recount — inscribed on takrud amulets, written on cloth, divided out in chanted portions, or made into powder; it has innumerable uses, or it may be inscribed as a numerical yantra for invulnerability. According to one's intention, recite it steadily and hold it in firm faith, and it will grant one's wishes exactly. Let it be described here only briefly, as is fitting: firstly, it grants invulnerability against every kind of weapon, and against every sort of fang and tusk; it wards off every variety of venomous serpent; evil spirits and demons dare not approach in any form; the power of black magic and sorcery, and disease and misfortune, cannot touch [the bearer]. Chant it into water to make holy water — supremely excellent and immense in power — it drives out wicked spirits and the wind-affliction; reciting the mantra even briefly and sparingly is enough to make it potent. Begin with: A sang wi su lo pu sa phu pha, oh.

The Spell of the Nine Iti-pi-so Virtues

◎ Sopakhawa iti pi arahang, samma sambuddho sopakhawa iti pi arahang, wichcha-charana-sampanno sopakhawa iti pi arahang, sukhato sopakhawa iti pi arahang, loka-widu sopakhawa iti pi arahang, anuttaro sopakhawa iti pi arahang, purisa-damma-sarathi sopakhawa iti pi arahang, sattha-deva-manussanang sopakhawa iti pi arahang, phutto sopakhawa iti pi arahang, phakhawati. (recite twice) [the nine traditional epithets of the Buddha from the Itipiso formula, each one interrupted and interleaved with the charm-refrain "iti pi arahang" for magical effect]

This spell is called Iti Pi So Noppakhun. In times of suffering and danger, recite it 14 times. Chant it into water to wash the hair to remove misfortune. Chant into water and tap [on the affected spot] 9 times. To dislodge a fishbone stuck in the throat, 3 times. It cuts off the venom of centipedes, the venom of biting spiders, the venom of cobras, and the venom of the khaeng catfish — every kind of venom — 9 times. If you wish to make a charm of attraction, take fragrant powder and chant over it 7 times, then anoint the forehead in three places to create attraction. Chant into betel nut and eat it 9 times to win the favor of officials of every rank. Chant into something and give it to a person who despises you to eat...

...will be unable to refuse it. Chant into betel nut and give it to a ghost-possessed person to eat — the ghost will speak its own name. Chant into scented oil and rub it on the body — everyone will feel great fondness. If seeking fortune or seeking favor with a patron, chant into holy water and sprinkle it — the result will be especially excellent. Chant it and rub it on the body 9 times, and the enemy's heart will soften completely. Chant into water and spray the ground 9 times. Chant into liquor and drink it to become resilient and enduring, 7 times. Chant into rice and give it to a dog to eat 3 times, and the dog will not bark. Chant into bananas and give them to a child to eat 7 times to cure fever. Chant into rice grains and throw them to make a person fall, 7 times. Chant into betel-water and give it to a young woman to drink 3 times, and she will love us — it has countless uses in every respect.

This spell was the one that King Mongkut (Rama IV) was pleased to recite constantly, as a daily devotion.

The Iti Pi So Spell Recited Backwards

◎ Tiwakhapha thophutnangsanusamawathetha-sat thira samathamsaripu rokhanuta-a thuwikhalo khokhasuno ban samnarachachawit thophutthammasamhang ra-awakhapha so pi ti i. (recite twice) [the preceding Itipiso formula rendered syllable-by-syllable in reverse order, a standard device for a reversed or counter-spell]

Now to describe the method of the Iti Pi So Reversed. Whoever learns and keeps it as a model — his enemies will merely think of doing him harm but not dare to; it instead becomes a source of affection, winning the favor of guardian deities and of men and women alike. Whatever one wishes for, recite without faltering, a full 108 times, done at midnight, and one will be dearly loved as though by one's own kin, and will also gain long life. In whatever undertaking, set the intention firmly and do not waver — that is, let the mind not turn elsewhere. Face towards the east; carve an image of Phra Khaphakhom from rak-son wood, so that it will not be lost, soak it in oil, and chant to turn it into a talisman of power; face east until the figure seems to rise and sit up [image: a small carved guardian figure, said here to stir as if coming to life], and use it as a charm of attraction, for becoming invisible and hidden, for negotiating amid war, and for winning the favor of lords and princes and people everywhere — dearly, dearly loved. If you are imprisoned, fix the mind firmly and recite with this spell chanted into betel-water 14 times, and the wooden stocks and shackles will loosen and fall away at once. If betel-water cannot be found, the teacher-masters have said one may simply recite it lightly instead. This spell is called "the hard one"; to soften it is like passing it near a flame. Chant into anything and eat it for invulnerability, 13 times, or recite it 14 times to induce paralysis/stillness, as the teachers have taught. Press the tongue to the roof of the mouth [while reciting] 14 times, without fail...

Blow [the charm] and do not falter. Stamp the foot as you step out — by weapons and blades will slip loose from the hand [of an attacker]; chant this 11 times, and you should choose to hold to this: a human-paralysis charm, that is, holding a weapon so it slips loose from the hand — a great bewildering charm as well, causing the same dazed confusion in others. Let the body [recite/]blow this 11 times as instructed; blow it toward the one who comes at you — if they have bound and tied you with a garrote, turn your face directly to the head of the rope and count out 108; blow toward the head of the rope and it will slip loose, truly. If about to walk through fire, chant over a betel quid and eat it well; chant over water and rub it on 5 times, keep this ready; use the incantation, chant over water and rub it on — there will be no danger at all. If about to test [molten] lead, chant over kaffir-lime water, raise the hands in reverence [saying] 'O revered one, crown of my head' — there will be no harm. Should you wish to undo what someone has done to you, or protect all of you, stand facing into the ill wind and chant 10 times with this intent — blow and do not falter, and it vanishes and is destroyed at once. When performing this, recollect and contemplate the Buddha, the Dhamma, the Sangha; invoke the virtue of your father and mother and of your teacher-preceptor to be above your head. Chant over betel and give it to someone to eat — they will love you very deeply. Chant over water and wash the face with it whenever there is trouble or danger — both of these things...

...[chant over] water 4 times — the wearer will not die an evil death, and the deities will incline their hearts [favorably].

Also it is said: knot the end of a cloth and tie it into a phirot (woven protective knot) with 17 chants; wear it at the head as a prajiat (protective amulet-cloth); recite while walking, going up or down anywhere — people will not see us. To cut off the venom of snakes, centipedes, or scorpions, chant 3 times; for invulnerability (krapan chatri), chant 19 times. Even if someone pursues you, break off a branch, chant over the path and over anything at all according to your wish — the pursuing enemy will lose your trail and go far astray.

Also it is said: take 7 kinds of young tender leaves [associated with] violent death and plague-death, go and make an offering on a Saturday under [the influence of] Kumara; chant this incantation 108 times, then carry it and enter at dawn under the roof [of a house] — everyone there will fall fast asleep.

The Formula of the Thirty Perfections (Bāramī) 'Iti pāramitā tiṃsā, iti sabbaññutaṃ gataṃ, iti bodhimanuppatto, iti pi so ca te namo.' [end mark] This is the formula of the Perfections of the thirty [aspects/lifetimes] of the Buddha...

This method may be used for almost every purpose: chant over scented oil and rub it on as a charm of love and favor; chant over rice and eat it, chant over betel and eat it — you will be invulnerable to weapons of every kind. If an enemy pursues you, recite this and hold it in mind — they will never catch up. Before leaving the house for anywhere, recite this incantation 7 times first, then go; when the enemy sees our face, fear and dread will arise in them. All beings, down even to spirits and demons, will be startled and afraid upon seeing us, and can do nothing but flee. If you wish to try [charming] a woman, chant and fix [a mark] to the hem of her cloth — she will fall deeply in love and be unable to help herself. Chant over bathing water — it becomes a charm of favor with lords, princes, and kings of every rank. If you wish to become a great bewildering-charm, take a skull, write this incantation directly on its forehead, then tie it fast at the waist — you become greatly invulnerable, nothing can pierce you at all; wherever you go you become a great paralysis-charm. Chant over 7 strands of virgin-spun thread and knot it into an auspicious cord worn around the head — spirits cannot harm, nothing can pierce; even if fired upon like a hail of bullets, none will strike, and...

...any attempt to harm [the wearer], by any means, will fail utterly; even should it be attempted through any magical art, it will not succeed, but will instead rebound upon the very one who performed it. This incantation may also be written on a metal plate, then soaked and used for bathing — it becomes an auspicious blessing, a charm of favor with everyone. Use it to consecrate any kind of protective amulet, giving it power. Chant over food and give it to a hard-hearted person to eat — their stubbornness will soften and dissolve completely. It is a method as sheltering as being submerged on an elephant's back — seek and obtain it. Even should you fall into the most desperate straits, hold fast to this incantation and you will escape unharmed.

This verse of incantation is for consecrating the great 'ma-rood' takrut [rolled protective amulet-tube]; this particular takrut was the one His Majesty King Naresuan wore strapped on when he fought the elephant duel against the Crown Prince (Uparaja) [of Burma].

The Incantation of Mother Earth (Phra Mae Thoranī) 'Tassā kesī-so-taṃ yathā gaṅgā-sotaṃ pavattanti, māra-senā patiṭṭhātuṃ asakkontā palāyiṃsu, pāramitānubhāvena māra-senā parājitā disodisaṃ...'

'...they flee, are destroyed, without remainder.' [end mark]

This incantation [recalls that] when the Buddha was assailed by Māra, he called Mother Earth to rise up and wring her hair-knot into a flood of water that swept away the whole host of Māra, defeating and scattering them completely.

If enemies mean to harm us, recite this incantation and they will be defeated by their own doing.

If you wish to drive someone away to live elsewhere, write their name on paper, form it into a candle-wick, then light it and make your wish — it will come true.

If it concerns a lawsuit [between two parties], write both litigants' names on a brick and make lustral water by reciting the incantation while sprinkling; while sprinkling, stand upon that brick. When done, take the brick and sink it in water, letting it face downstream; first assemble/invoke the deities, then set your petition and wish; when done, sink it in the water. If someone plots to come and harm you, chant over a brick or a branch and lay it across their path — when they reach that spot they will stumble and fall on their own. If someone is possessed by a spirit, use this consecrated lustral water, sprinkled, to drive it out. If you are about to travel...

Wherever an enemy lies in wait to harm us, recite the incantation as you go — they will be utterly unable to harm us. If you wish to bring ruin upon someone, chant over lustral water and sprinkle it on the top of the stairway leading to their house — their house will be entirely destroyed. Seek out and use this method — it can accomplish every purpose. [end mark]

For convenience in reciting and in inscribing yantras, the teachers of old condensed the various incantations down to the shortest form possible. These shortened incantations are called 'hearts' (hua jai) — such as the various 'hearts' that follow:

The 108 Heart-Formulas 'Saṃvidhāpukayapa' — the Seven Books of the Dhamma [Abhidhamma] 'Timasaṅgaṅkhu' — the Suttas 'Āpāmacupa' — the Vinaya 'Sadhavipipasa-u' — the Seven Factors of Enlightenment (Sattabojjhaṅga) 'Ilavāsu' — the Triple Gem 'Pāmānā-ukasanathu' — the Bāhuṃ [victory verses]

[A vertical two-column table of 'heart'-formula mnemonics (left) and the full text or entity each stands for (right):] Ikawiti — the Buddha Jibiseti — Paṭisaṅkhāyo [the reflection-formula] Ma-a-u — the Tipiṭaka Saranama — the Threefold Refuge (Tisaraṇāgamana) Buddhasangmi — the summit of morality (Sīla) Tusanaso — the Dhammapada (Peta [verses]) Tusamani — Pathamaṃ [the first verse] Ithakama — Ithaje Sahachataṭri — the Three Lions [Trinisiṅgha] Ngayanama — Sandhi [the junction/connective formula] Mekamu-u — Mother Earth (Mae Phra Thoranī) Nahisokhang — Yakohang Namakaya — Phra Kakusandha [first Buddha of this aeon] Namakata — Phra Konāgamana [second Buddha of this aeon] Karamatha — Phra Kassapa [third Buddha of this aeon]

[Continuing the table of 'heart'-mnemonics and what they stand for:] Chicharuni — the Compendium (Saṅgaha) Na-u-e-a — Namo Techasati — Fire Vayuthapha — Wind Phawesajje-ekhima — the Perfections (Pāramī) Apanuti — Water Pathawiyang — Earth Metasaraphum — Virūpakkha [one of the Four Great [Guardian] Kings] Sayasapayaacha — the Paritta [protective chants] Liwang-Buddhang — Nibbāna Yaniratanang — Yani Etangsating — the Karaṇīyamettā Sutta Wirasati — Vipassanā [insight meditation] Etamangkalang — the Maṅgala Sutta Anichani — 'Āyantu bhonto' [the opening invocation]

[Continuing the mnemonic table:] Kalakanchamahaphisama — the Great Assembly (Mahāsamaya [Sutta]) Sephusewasetaase — the Foremost [Setthan] Mo-amaou — the Pāṭimokkha Asisattipaphasming — [gloss: something like 'the unfading diamond' — the precise sense of this compound term is unclear] Pasu-ucha — the Ten Precepts Tusanima — the Four Noble Truths Titiuni — the Wheel of the Dhamma Isawiramasaphutewa — the Wheel of Nibbāna Phechasunemaphuchanawiwe — the Ten [Birth] Jātaka tales Namaphatha — the Four Elements Chaphakasa — the Elements of the Buddha's Compassionate Works Chaaphaka — [His] Compassionate Works Isapami — the Culmination of Morality (Sīla) Kananama — 'Kiṃ nu santaṃ mano' [an opening verse-phrase]

[Continuing the mnemonic table:] Phayanaya — the Yaksha King Kayaphadang — Yaksha-utterance Pasisa — the Buddha's weapon Nawaassa — Namo Kayanaang — Kakha [uncertain gloss] Pa-i-apa — the Precepts of the Lord Buddhasangmi — morality (Sīla) Lokawithu — all Ten Worlds Yantangsantang — Yantra Sunamolo — Khun Phaen [the legendary invulnerable hero] Ahantiko — valiant and unafraid Phutakangke — the Diamond Armor Karasati — the paralysis-charm (chang-ngang) Ahangnuka — supernatural power (iddhirit) Kalathanu — Kasak [a proper name, referent unclear]

[Continuing the mnemonic table:] Kummiphummi — the Guardian Spirit of the Land (Phra Phum) Anisosa — the Nibbāna Sutta Matiyano — the Three Gems Nachaliti — Phra Chimphli Nasamihe — Sakke [Sakka/Indra] Sakachaphahu — Phra Yanarangsi Sathapako — Sambuddhe [a victory verse] Kachakhana — the Boiling Ganges Sarattana — the Vessantara Jātaka Namasang-i — the Vidhura Jātaka Pasi-u-a — the Mahosadha Jātaka Karateja — the Temiya Jātaka Masania — the Bhuridatta Jātaka Awasatha — the Suvaṇṇasāma Jātaka Paphayaha — the Mahājanaka Jātaka

[Continuing and concluding the mnemonic table:] Sachisabi — Vipassī [a past Buddha] Phalaiya — Phra Malai [the monk-traveler of hell and heaven] Isiwira — the Lord of the Hundred-and-One [referent unclear] Sasimira — the Bear-King Kachayasa — the Divine Mantra Ahisappo — the Snake Sasisaawasahang — the Novice Monk Pasichami — [gloss unclear] Angasa — the Nāga King Sukkheiyo — the Horse King Kalamatchu — the Lord of Death (Phraya Matchurat) Nuphawako — Lord Māra Antaphapopha — Beings (Sattva) Wessaphusa — Lord Wetsuwan [King of the Yakshas] Hantanupha — Bali [the monkey king]

[p. 53]

[A continuing list pairing coded "heart" syllables with the plain being or thing each stands for:] phahawara — Ongkhot [Ongkhot, a monkey commander of the Ramakien] kasitana — black ant tiwiku — jungle fowl na sang simo — tortoise karawiko — the karavika bird sihanathang — lion naka-abi — the Four Lords [four Buddhas/sovereigns] ayaweyya — white/albino eel mo lo kho khai — the letters กอ (ko) and ขอ (kho) upasampa — un-lum [term of uncertain referent, transcribed as printed] kanhaneha — a thief wamothuthantang — a termite yatamaa — Hanuman chichachuti — flying lemur (colugo) manuññang — a human being

[p. 54]

chittang phakhinime — woman chittang puriso — man na hi lokang — hardy/tough [uncertain] uthang atho — [term of uncertain referent, transcribed as printed] hanumana — Hanuman yuwaphawa — flying lemur (colugo) wingwangkangha — flying lemur (colugo)

This is one of the 108 "hearts" that the masters have set out and classified; and there is a further, separate set of 108 hearts as well, specifically as follows:—

[A recitation opening with a homage formula — "Sādhu, ukāsa: having paid reverence, Namo Buddhāya" — followed by strings of coded mantra syllables carrying no independent semantic meaning, phonetically:] Sādhu ukāsa vandissavā namo Buddhāya, namaphatha chaphakasa karamatha cha-apata cha-aphakha kanapaya kayanama naphathala sakhisapi ikawiki chicheruni chipiseki thusamani isapami phutthasangmi ithapami sāthasang-i namasa-i — [continues on the next page]

[p. 55 — continuation of the mantra syllable-string from the previous page, without any separate gloss on the page; given here as a phonetic transliteration of the printed Thai:] Chachakawi ikimuri itthiyami tikiuni imathima pasu-ucha nakalema panakhama kingnamesi pakhiasa namakacha wipasukha kanarasa wasisina yamapatha akasana thasaphala waaphakha patiwacha uma-ayang khahachalang nasangsimo nasangchipi nasisimo thusanaso nasanao kakokako khikopako ana-kao sethapamo sasohnang akhachahang machapatang sathangmamang nakangnewang samachanang sathinphang thama-phayang makhamakang hihangang-ua sayalarang maphamathang masasana namakata sasimira sasonia kacha-patha sesaa-a iwatapha phathanama sawamama mana-chana phasaraha itiacha chakakhupha ara-sacha samachaka khisachapha na-ueua pakhaana apacha-a wesaphusa itharama kayathaya chaka-sana nasasacha thasasana nasasaka thasasana — [continues on the next page]

[p. 56]

[Continuation and close of the mantra syllables begun on the previous page, phonetically:] Tamasahu akamau makamu-u masaa-u wimaa-u mea-amau namaau lilaiu kayakuphu phasachatu kuaphasu ua-eu ua-au — Sivang Buddhang, Sivang Brahma, Santi Phutting, Tuthatite, Sesaphase, Karawike, Salathani, Amasathi, Pasichami, Anichani.

As for this 108-syllable heart-formula: it can be used to consecrate absolutely anything — whether for the invulnerability line or the loving-kindness (mettā) line — whatever one desires: a takrut amulet, a cloth talisman, an auspicious charm, or oil; or it may be recited over a 108-bead rosary; it can be used to make holy water; it serves every purpose — invulnerability, loving-kindness and popularity (mettā-mahaniyom), and undoing and countering harmful workings done against one, and curing every kind of sickness and affliction. As for the "108" that has been organized and classified into these separate individual "hearts," every single heart-formula has its own method of use.

The Katha that is the Crown of the 108 Hearts

Namo Buddhāya, namaphatha, chaphakasa.

[p. 57]

This formula is, once again, "the heart of the [108] hearts." Whatever katha one is using, it becomes all the more necessary to insert this formula into it as well. There is no end to the many methods for its use — it can be used for anything at all: to consecrate, or to carry out any working whatsoever, whether for the invulnerability line or the loving-kindness line, it serves in either case. The masters compare it to the black purgative resin blended into every kind of medicine. Therefore, whichever katha one uses, in whatever line of working, one should always add this crowning formula in together with it, and potency will arise just as intended.

The Katha that is the Crown of Virtue (Sīla)

Buddhasangmi. For this crown-of-virtue katha, the masters have set out very many methods of use, applicable on every side. It is the crown formula for the loving-kindness line, and it serves the invulnerability line as well; it can even be used to vanish from sight and conceal oneself. The masters call it 'chaff enough to bury an elephant's back.'

[p. 58]

The Katha for the Heart of the Great Tortoise

Nāsangsimo.

May it succeed. The teacher-masters have said: if anyone comes upon the "heart of the Great Tortoise" — of which there are four kinds — one is to test it thus: recite it and take hold of a child; if the child does not become upset, that confirms it as the heart of the Great Tortoise. If one wishes to make a woman love one, write her name onto the palm of the hand, then write the numeral 7 over the name, then put fragrant oil into the hand and consecrate it, [reciting] seven times; rub the fragrant oil on the body and go where she can see one's face — she will love one deeply, and the wish will be fulfilled, and she will come after one.

If one wishes to conceal and vanish one's body, go out and sit in the open sun, then recite while restraining the senses, keeping the recitation steady until the shadow disappears; then walk out and no one at all will be able to see one's body. This katha is to be recited even while enemies surround one—

[p. 59]

...becomes entirely still and dazed. This katha serves as a supreme, wondrous charm against harm.

If one must confront an enemy or an opposing party in a lawsuit, sit upwind and murmur the recitation softly; the enemy becomes dazed and utterly confused, muddled. One may also recite it while blowing out cigarette smoke.

If someone brings a legal case against one, write his name on the ball of one's big toe, then press the big toe into the earth and recite the Katha of the Great Tortoise, gazing at a mass of cloud scattered and massed in the sky; keep reciting until the cloud disperses and vanishes entirely — the case being brought against one will likewise vanish and come to nothing.

The method of this heart-formula of the Great Tortoise can be used for every purpose. Reciting it causes [an opponent] to become thoroughly dazed and confused. Write it onto a monk's seat and recite over it, and a monk chanting scripture there will lose his place and be unable to find the beginning or the end.

[p. 60]

The Katha for the Heart of the Triple Gem

Isāwāsu. With this katha, if one is to grip red-hot iron, recite it over a kaffir-lime seven times, rub it on the hand, and one may grip [the iron] without being burned. To subdue an enemy, recite it fourteen times. To bind shut the mouths of any animals, recite it eighteen times, and they will be unable to open their mouths at all. Write this script onto the palm of the hand, recite eleven times, then blow on it; raise the hand and shout at a spear or sword, and it will fall from the hand [of the attacker].

The Katha for the Heart of the Buddha

Ikawiti. This katha has an enormous number of methods of application. Recited [over oneself], it grants invulnerability (khongkraphan-chatri) and can protect one all around. It can be cast over food — such as reciting it over turmeric to be eaten — for extraordinary endurance and invulnerability. It can also loosen chains and shackles; holy water consecrated with it can free a child stuck [in labor] — even if it has died in the womb it will come out. Reciting it while walking past a fierce dog will keep it from barking at all. Cast over turmeric rubbed on the feet, it protects against thorns—

[p. 61]

...and thorns. Consecrated holy water can also undo/reverse a [harmful] working done against one. If one is to enter combat or box, recite it over turmeric and eat it; recite it over white chalk powder and rub it on the body — for outstanding toughness and endurance.

The Katha for the Heart of Virtue (Sīla)

Pāsu-ucha. This heart-of-virtue katha can be used for many things. If going to preach or chant scripture, whatever is on one's mind, it serves well. Recite it while applying color to the lips, or while applying powder to the face, and one becomes pleasing and agreeable to everyone. Keep this katha in mind through recitation; even if bound with rope, one will be able to slip free. Recite it while asking anyone for anything at all, and they will grant it.

The Katha for the Heart of the Bear

Sasimira. This katha for the heart of the Lord Bear is excellent for the endurance/toughness line. Recite it and grip a woman's wrist and she will not be able to cry out at all. Write four letters into the hand before reciting, then grip [her wrist].

[p. 62]

The Katha for the Heart of the Four Companions

Karamatha. Some editions call this katha the Heart of [the Elder] Kassapa. It can be used for many purposes. For the invulnerability line, recite it over peppercorns and eat them; recite it over turmeric and eat it; or recite it over liquor and drink it. This katha cannot be used to bind a ghost — it does not hold for that. When it is used for the invulnerability line, it is to be drawn out [expanded] as follows: Karamatha, Kirimithi, Kurumuthu, Kremethe — recite with this and it gives excellent endurance.

The Katha for the Heart of Itha-che

Ithakama. This katha for the heart of Itha-che is to be used for the love-charm line, and it is exceptionally potent. Recited and breathed out, it becomes a great enchantment; it can be recited over rouge for the lips, or over powder for the face, or it can be recited over food, or breathed out through cigarette smoke. Recited while gripping a woman's hand, she will be unable to cry out at all — her love becomes certain and true; have no doubt of it.

[p. 63]

The Katha for the Heart of the Boiling Crow

Kachachana. The katha for the heart of the boiling crow: if one is going to box, recite it over the root of "root-that-endures-well" and the root of copper-vine, [make into a] paste and rub it on the hands — excellent for boxing.

The Katha for the Heart of Patisankhayo

Chipiseki. This katha for the heart of Patisankhayo has an especially wondrous value. The masters say to recite it over rice and eat it as a regular practice, and it is excellent for invulnerability of every kind; or one may recite it over other things and eat them, such as boraphet [a bitter medicinal vine] or turmeric, giving exceptional invulnerability; it also serves the mettā-mahaniyom (charm and popularity) line. This katha can be used for absolutely every purpose.

The Katha for the Heart of the Dhamma

Thimasang-angkhu, apamachupa, sangwirapukayapa...

[p. 65 — page number as printed]

The Katha for the Heart of the Dhamma, [drawn from] the Seven Books [of the Abhidhamma], the Suttas, and this Vinaya — the masters always use these together, and its worth has been reckoned as worth a kingdom. It can be used for every purpose. If it is to serve as a love-charm, recite it over betel-nut and chew it three times, and one becomes beloved by everyone; recite it over fragrant oil and rub it over the whole body including the hair, and it may be used when negotiating with anyone, as an excellent charm for winning favor. Recite it over oil and rub it on the body for outstanding invulnerability.

The masters' holy water, sprayed [over a patient], cures various poisons and can cure fever; it can also undo and counter black magic worked against one. If one wishes a woman to come seeking one out, write her name on a betel leaf and recite over it three times — but one must not keep hold of it oneself at all. If she still does not come, write her name on paper, recite this katha over it, then weight it down under a stone — she will be unable to stay away, and will come seeking one. Use it as one wishes; this katha is exceptionally potent.

The Katha for the Heart of Pathamang

Thusamani. This katha for the heart of Pathamang is excellent for the invulnerability line. Recite it, drawing it out together into 16 syllables, namely: Thusamani...

[continuing from previous page] Mantra (สะมะนิทุ มะนิทุสะ นิทุสะมะ): it can be used to enchant liquor for drinking, or to enchant oil for anointing the body — either way it renders one invulnerable to all spears and swords. One can enchant the hand to stroke the blade's edge [safely], and as for the view of some other teachers, reciting it lets one split a bamboo tube with the bare hand without any harm at all. Reciting it wards off enemies so they cannot cause harm at all; even if surrounded, one can still get through. If one wishes to walk without tiring, recite this Heart-Mantra of the Prathom [the "First/Primordial" Buddha] — one will walk without fatigue, and travel so swiftly that others cannot keep up. Chant it 108 times onto the crown of the head for extreme endurance. It can also be used for loving-kindness [charm]; it has very many applications.

The Heart-Mantra of Preservation (Sangkhaha)

Mantra: จิจรุนิ

This Heart-Mantra of Preservation is to be inscribed on a palm-leaf and then stuffed into the mouth of a corpse — the corpse will not rot or smell at all. It can also be used for the raising/animating of spirits.

Furthermore, one is to enchant lime paste and rub it on the feet — very good protection against thorns and spikes. When brought to a desperate pass, grasp a tree trunk and recite without letting the mantra leave your mouth — enemies will be unable to harm you. Enchant betel-nut for chewing so that it will never crack.

The Heart-Mantra of the Thief

Mantra: กันหะเนหะ

This Heart-Mantra of the Thief serves every purpose of invulnerability on the road. One may enchant liquor to drink, or enchant medicinal roots [ว่าน] to eat — it grants very great invulnerability.

The Heart-Mantra of the Nibbana Sutta

Mantra: อะนิโสสะ

This Heart-Mantra of the Nibbana Sutta is very good for use in matters concerning spirits and ghosts. It may be broken apart and rearranged as follows: - อะนิโสสะ — used to bind a ghost - นิโสสะอะ — used to drive out a ghost - โสสะอะนิ — used to rouse/awaken a ghost - สะอะนิโส — used to summon a ghost

The Heart-Mantra of the Karuniya-Metta Sutta

Mantra: เอตังสะติง

This mantra verse is used, when recited, to call turmeric into the body: take turmeric powder and place it in the palm of the hand, then chant, calling it into the body. One becomes very resistant — even while asleep, a gun or blade will not pierce.

The Mantra of the Lord of the White Eels

Mantra: วิเวสุเว อะยาเวยยะ เสพุเสวะ เสตะอะเส

This Mantra of the Lord of the White Eels: enchant oil and anoint the body — one cannot be grasped or held at all. Truly extraordinary — it grants resistance against every kind of weapon.

The Mantra of Hanuman Rolling in the Dust

Mantra ("Oh dust, ash, cinders, and grime — invulnerability of the warrior, svaha, Hanuman, mixing and rolling, ti-ma-a"): โอ้ผงเผ้าเถ้าธุลี คงกระพันชาตรี สวาหะ หนุมานะ คลุกคลีตีมะอะ

This mantra: enchant powder and rub it on the body — it produces strength and great endurance, resisting every kind of weapon.

The Mantra of Great Authority

Mantra: คะมัตถังปะกาเสนโต สัตถา อาหะ ไกรสรราชสีห์ วิยะ อิมัง คาถะมาหะ [approx.: "The Teacher, expounding the meaning, spoke; like the lion, king of beasts, he uttered this verse."]

This Mantra of Great Authority: recite it and one will, wherever elephants, horses, cattle, buffalo, bows and crossbows appear, have no fear — one becomes an object of awe to all people.

The Mantra of the Lion King

Mantra: พุทธะเสฏโฐ มหานาถัง วัณณะโก สิงหะนากะกัง พุทธสิระสาเตเชนะ มาระเสนา ปะราเชยยัง ชัยยะภะวันตุเม [approx.: "The Buddha, most excellent, the great protector, likened to the lion and the elephant — by the splendor of the Buddha's crown, Mara's army is defeated; may victory be mine."]

This Mantra of the Lion King: if you are to approach noblemen, lords, or princes of any rank, or to go and confront an enemy, enchant a wad of betel-quid and keep it in the mouth, and enchant oil, dividing it, to anoint the body — [continues] all people...

[continuing] ...will fear us greatly; one gains radiant charisma, endowed with ascetic power and majesty. If going into battle, recite it and go forth — victory is assured.

Likewise if it is a dispute or quarrel: recite it and go — people will be cowed by our power. This mantra belongs to Luang Pho Pan of Wat Bang Hia; it is used to enchant tiger-fang carvings, and is very good for the way of power.

The Great Stilling Mantra

Mantra (built by joining each syllable of "na-mo-phut-tha-ya" with the endings -hi-changngang / -bang-khang / -bang-jit-khang): นะหิจังงัง นะบังคัง นะบังจิตคัง นะโมหิจังงัง โมบังคัง โมบังจิตคังโม พุทหิจังงัง พุทบังคัง พุทบังจิตคังพุท ธาหิจังงัง ธาบังคัง ธาบังจิตคังธา ยะหิจังงัง ยะบังคัง ยะบังจิตคังยะ

This mantra, held in mind, serves as an excellent Great Stilling spell: enemies cannot harm us at all — their mouths cannot open, and they cannot raise a hand or a foot. This mantra belonged to an elderly master-teacher from the time Ayutthaya fell; he recited it to conceal his children and grandchildren from the sight of the invading Burmese enemy, so that they could escape.

The Mantra for Charming Betel-Quid

Mantra: พุทธแลแล ปะแลยันธิ เชิญครูบาปัฏฐยาย ขอกรรมสิทธิ์อยู่กับลูกด้วย อะนะโมพุทธายะ มะอะอุ มัตติยา บิ๊ตติภะเว เนหะกันหะ แม่ธรณีเอ่ย อยู่แล้วหรือยัง อยู่สังฆังโลกะวิทู พุทธังอัด ธัมมังอัด สังฆังอัด อัดด้วยนะโมพุทธายะ [gloss: an invocation inviting the teacher-preceptors, asking that their power/authority remain with this child; calling upon Mother Earth, and sealing the charm with the Buddha, the Dhamma, and the Sangha, closed with "Namo Buddhaya."]

This mantra is for enchanting betel-quid to chew. Once enchanted, chew it and swallow — do not spit out the quid, swallow it down. It grants the potency of the betel-quid, making one very resistant; blades will not pierce the skin at all. This mantra belonged to Phraya Phisan, deputy army commander of Uttaradit, who used it to enchant betel-quid for his soldiers to chew before battle, winning victory over the Ho or the Ngiao [northern raiders].

The Mantra for Charming Lime Paste

Mantra: อิติมัตติยา มัตติภะเว

This mantra verse is for enchanting lime paste to smear around the neck — it grants very great endurance; blades will not pierce the skin at all.

This mantra verse belongs to the teacher of Wat Makham Thao; it is used to enchant betel-quid and lime paste smeared around the neck, and is excellent for endurance.

The Mantra for Charming Tobacco

Mantra: นะมะพะทะ พุทธังอุดชุ ธัมมังอุดชู สังฆังอุดชู พุทธังอุด ธัมมังอุด สังฆังอุด อิอะอุ เมตตัญจะ

This mantra verse is for enchanting tobacco — it must be strong/harsh tobacco. Smoke it while chanting, drawing the smoke in and swallowing it — this grants resistance against every weapon.

The Mantra of the Four-Faced Brahma

Mantra: สะหัสสะสีเห บีเจ โปโสสีเส สีเสสะคัง มุขามุเข มุเขสะคัง ชิวหาชีวะ กับโป มะหิทธิ โกนะสักโกติ จะ วัณเณตุง นิสเสสัง สัตถุโนคุณันติ [approx. closing sense: "...none is able to describe in full the virtues of the Teacher."]

This mantra: enchant sand and scatter it over the army — the enemy will perceive it as a far greater number of soldiers than it truly is. Enchanted and divided, it can also be used as a powder to disguise one's face and appearance.

Enchant sand and scatter it around the house to ward off all manner of danger and harm. This mantra is found in an ancient scripture, received from Somdet Phra Wannarat (Daeng) of Wat Suthat.

The Mantra of Hanuman's Strength

Mantra: หนุมานะ นะสังสะคัง

This mantra is named "Hanuman's Strength." Recite it and one gains great strength. It can also be used to enchant dust or powder to apply to the body. Recite it while entering battle against an enemy, and the enemy's strength will drain away. This mantra belongs to Achan Run, teacher of the Nine-Peak Yantra tattoo tradition.

The Mantra of Great Endurance

Mantra: นะสะจะกะ กะจะสะนะ

This mantra verse is used to enchant dust or powder to apply to the body, or recited as a bound charm [อาพัด]. It grants exceedingly great endurance. This endurance-mantra is, by some teachers, called the "heart" of the... [continues on next page]

[continuing] ..."Angkara" [Lord of Battle], received from Achan Run, teacher of the Nine-Peak Yantra tradition.

The Mantra of the Evading Diamond

Mantra: ยะมิอิสะพุทโธ

This mantra verse is named "the Evading Diamond." Recite it while grasping the hem/fold of one's clothing, and one will never be struck. This verse was received from Achan Luang Pu Thong of Wat Ratchayotha, and is very good for evading harm.

The Mantra of Evading Harm

Mantra: อะสิสัตติ ธนุเจวะ สัพเพเต อาวุธานิ จะ ภักกะภักคา วิจุณณานิ โลมัง มา เม นะผุส สันติ ["Sword, spear, and bow, and all these weapons — let them be shattered and ground to dust; let them not touch even a hair of mine."]

This mantra: recite it and hold it in mind, and one becomes immune to every kind of weapon. Even if struck, one comes to no harm — this has been tested in real combat many times.

This mantra belongs to the teacher of Wat Tha Chalom, Phuket province, who inscribed it onto an amulet-cloth [ประเจียด], consecrated it, and distributed it to his students.

[continuing] ...formed a fighting force against the Ang Yi [Chinese secret-society bandits]; the Ang Yi's guns would not fire and their blades would not cut, and they were routed and fled.

The Mantra of the Buddha Halting Weapons

Mantra: สัตถาธะนุง อากัฑฒิตัง ทัตวา วิสัชเชตุง นาทาสิ [approx.: "The Teacher, though the bow was drawn and offered, would not allow it to be released."]

This mantra verse is to be held in mind; no weapon whatsoever will be able to cause harm — it also serves excellently as a Great Stilling spell.

[Recalling the episode] when the Buddha halted the archer.

This mantra verse is the one that Krom Luang Chumphon held in especially high regard, using it as his own invulnerability mantra, having received it from the teacher of Wat Makham Thao (Luang Pho Sukh).

The writer was told of this by the kindness of the Venerable Chao Khun Phatramukhamuni, former abbot of Wat Phichai Yat, who related that he had seen it in the notebook of scriptures belonging to the Prince, which the Prince... [continues on next page]

[continuing] ...of Nakhon Sawan, who had brought it from the palace of Krom Luang Chumphon, after Krom Luang Chumphon passed away. And when Somdet Chao Fa Krom Phra Nakhon Sawan withdrew from Bangkok, Chao Khun Phatramukhamuni came into possession of these scriptures, and so had the opportunity to see the mantra described above.

The Great Warding (Mahā-ut) Mantra

Mantra: อะนิทัสสะนะอัปปะฏิ This verse causes the trigger to fail to release/fire.

Mantra: อะนิทัสสะนะอัปปะฏิฆมา This verse causes the bullet to fail to leave the barrel.

Mantra: อะนิทัสสะนะอัปปะฏิฆมาฆายะ This verse causes the gun barrel to burst/break.

These three mantra verses are all exceptionally effective safeguards; they were valued as worth an entire city.

The Mantra for Calling Mother Earth

Mantra ("O Lady Mother Earth, are you there or not — [she who is] the very body and Knower of the World"): นางแม่พระธรณีเจ้าเอ่ย อยู่แล้วหรือยังสังขากังโลกกังวิทู

This mantra is recited to call upon Mother Earth. Mantra: ตันนิพุทติง

Then take ash [inference — the text has "ขี้," likely short for ash/soot] and place it atop the crown of the head; then use this mantra to enchant powder to rub on the body and face. If entering a fight or a boxing match, one becomes exceedingly resistant and enduring — one will not bruise at all.

The Mantra of the Bow-Hand

Mantra ("Om, Triple Diamond deities, grant power and authority unto me, svaha..."): โอมตรีเพชร์เทพยดา ให้กรรมสิทธิ์แก่ข้าสะวาหะ จะฉะ สัพพัง สะระณัง ภะเว

This mantra is to be recited when entering combat against an enemy.

The Mantra of the Four Weapons

Mantra ("Sakka's weapon is the thunderbolt; Yama's weapon is the eye; [Varuna's] weapon is the noose; Vessuvana's weapon is the mace" — the traditional weapons of the four guardian deva-kings): สักกัสสะ วะชิราวุธัง ยมมัสสะ นัยนาวุธัง อาพะวะกัสสะ ทุสาวุธัง เวสสุวัณณัสสะ คะธาวุธัง

[Continuing from the previous page:] "...by the power of these four weapons, may all yaksha demons be destroyed." [end of verse]

This four-weapon katha may be used to consecrate the hand or to consecrate a weapon when going into battle against an enemy; or it may be used to consecrate a knife, or galangal and turmeric roots, for whipping ghosts away. [end]

Katha for Whirling Liquor (Aphat Lao)

Om teuk teuk, tak tak — a rock lies broken inside my head; my head is an iron helmet, my body is still diamond-hard iron, my body endures against bamboo spears, tridents, javelins, lances, spears and daggers, crossbows, guns, and fire. My teacher's name is Mahathamuen, who is the very ground of the great earth [goddess], unshaken and untrembling. Om namo buddhaya, om namo dhammaya, om namo sanghaya, awa-i-isawaha. Om, diamond that shatters, diamond that pierces, diamond that shows its power, the radiance of Hanuman — a hundred thousand axes that hack, [yet] the axe breaks; a hundred thousand spears that stab, the spear splinters; a hundred thousand hammers that strike, the hammer bends; a hundred thousand sledges that pound do not make [me] flinch; a hundred thousand strikes—

...of an axe cannot fell my body; my body endures. Tusamani, samanithu, mani-thusa, nimasathu, isawasu, suswa-i. [end]

This katha, [used] to whirl liquor before drinking, gives very great endurance. [end]

Katha for Whirling a Betel Leaf

Om, thao pho. [end]

This katha is used to consecrate a betel leaf for chewing; it grants very great endurance. Once you have learned it, do not tell anyone else — it is exceedingly sacred. [end]

Katha of the Three-Stranded Auspicious Cord (Mongkhon Sam Sai)

[Mantra:] Phutthasang mangkhalang loke namo phutthaya umaobik. [end] (some versions say umaomi) Auspicious cord, strand 1.

[Mantra:] Thammasang mangkhalang loke maou umaobik. [end] (some versions say umaomi) Auspicious cord, strand 2.

[Mantra:] Sanghasang mangkhalang loke isawasu umaobik. [end] (some versions say umaomi) Auspicious cord, strand 3.

For this three-stranded auspicious-cord katha: for strand 1, recite it while binding it around the head; then draw it down and bind strand 2 across the chest, carrying it around the back to the spine; then draw it back and bind it at the navel. (Binding 1: have both thumbs meet — binding strand 1 meets at the forehead, binding strand 2 at the chest, binding strand 3 at the navel.) This grants excellent endurance and escape from danger; done once, it protects the wearer for the whole day. [end]

Great Awakening Katha (Maha Pluk)

Om, wake, wake, all things — I shall awaken [them]: I shall awaken the guardian spirit of the land, awaken the whole city of Bali [the underworld realm], I shall awaken Lady Mother Earth [Phra Mae Thoranee] too, I shall awaken the four sacred [Phra Kap Sarit — term as printed], so that she lets me awaken the mantras and katha of all one hundred sacred texts; I shall awaken all the hermit-sages—

...the myriad hells [Pralai Kot]; she therefore opens her mouth and lets me awaken the khamot ghosts, and the phantom prai spirits; I shall awaken the devas, Indra and Brahma; I shall awaken Lord Yama and Phra Kan [the god of death]; I shall awaken all Four Guardian Kings of the world; I shall awaken Lord Shiva and Lord Vishnu; I shall awaken Phra Phutthakhinet [Ganesha]; I shall awaken Phra Phutthakhinai; I shall awaken Lady Uma-khwadi [Uma]; I shall awaken Phra Matuli [Matali], so that he becomes bold and mighty in power; I shall awaken Hanuman; I shall awaken everything, every single thing — awaken the principal Buddha image, I shall awaken the sacred stamens and mercury [alchemical substances], I shall awaken the hermit sage Narot, who himself holds the very summit of the Three Baskets [Tipitaka]; she therefore lets me awaken all pure implements, the takrud amulets and phitsamon charms; I shall awaken the sacred cloth prajiat and auspicious items so they grant endurance and escape from danger; I shall awaken lek-lai metal and red copper, with mastered magical craft and power; I shall awaken rock and stone, and tusks and ivory; I shall awaken javelins, awaken spears, awaken daggers, awaken taut-strung bows and knives and machetes; I shall awaken pestles for pounding; I shall awaken—

...all these implements, so they become the victorious sword; I shall awaken the string of prayer-beads together with the Great Guardian Deity [Phra Phrakhomwanbodi]; I shall awaken all the hosts of ghosts of every cremation ground, all of them; I shall wake all of them up, every single thing. Om, wake, arise, come to receive the royal command! Sawaha sawahom. [end]

This mantra text is used to awaken sacred numeral-yantras, prajiat cloths, and takrud amulets, and works for every purpose. [end]

Great Warrior Katha of Khun Phaen (Maha Chatri Khun Phaen)

[Mantra:] Kakhanamanga namaphata karamattha ika-witi chibiseki nachaoliti chaphakasa sasimira thasana so kananima thusamani sangwithapukayapa-asangwisulo pusaphupha maou siwangphrommaha khakhoeiya isawasu namophutthaya, phutthakhunang thammakhunang sanghakhunang, iti phra thewaya. [end]

[A chanted string of mantra syllables invoking the qualities of the Buddha, Dhamma, and Sangha, associated with the Khun Phaen warrior tradition.]

This katha grants endurance in all things: have something to eat, or a portion of it, consecrated; fragrant oil or raw sesame oil consecrated and applied to the body gives very great endurance. Try hacking at it with an axe as a test — the blade will be unable to do any harm at all. It works and grants endurance in every case. It is a katha of Khun Phaen. [end]

Katha of the Vanguard and the Royal Army

[Mantra:] Nakaobi namaphata chaphakasa karamattha chicherunit chaophaka titiunit anakhami arahang. [end] This katha is for the vanguard.

[Mantra:] Maou isawasu namaphata chicherunit chaphakasa karamattha. [end] This katha text is for the royal (main) army.

These katha, both for the vanguard and for the royal army, are to be blended together as one; they are beyond price, like a priceless jewel. Old already, ripened [yellow] already, mellowed already, ripe already, overflowing already — all may be used [eaten] without any doubt. Whatever one wishes to accomplish can be done by them. Recite—

...consecrate the oil 108 times, and it grants endurance and escape from harm. When going to war, consecrate the oil (consecrate it bottle by bottle): blend the bottled oil together, hold the breath and take a small pinch of earth from the top of a termite mound, put it into the oil, then consecrate it. It is excellent for equipping men going to war. This katha text has been handed down from the Field Marshal Chao Phraya Bodindecha (Sing), commander-in-chief of the Siamese forces. He consecrated and applied oil with this katha, using it to equip men going to war; he later had it blended to make sacred powder images enshrined at Wat Sam Pluem, which were opened from the crypt and distributed during the last war. [end]

Katha of His Highness the Front-Palace Regent (Lan Dam)

[Mantra:] Kachaphasa sakachapha phasakacha chakasaka. [end]

This katha text can be used for all purposes. It is said that when used to consecrate a tamarind leaf, it can turn it into a wasp. If it is to be used to grant invulnerability, one is to consecrate raw sesame oil 108 times, take flint stone and wood—

...steep the spear-point in the oil while consecrating, then use the oil to anoint the body. This has been tested before, presented before His Majesty's throne — it grants very great invulnerability. [end]

Katha of Phraya Siharatchadecho

[Mantra:] Phutthang bangsot, thammang bangsot, sangkhang bangsot, phutthang bangchakkhu, thammang bangchakkhu, sangkhang bangchakkhu, na isawasu suswa-ina, ikawiti tiwika-i, arahang sukhato phakhawa, namophutthaya, namihen-i. [end]

This katha is the katha of Phraya Siharatchadecho (chief warrior of His Majesty King Narai the Great, of whom history records that he made himself vanish to engage the Burmese in battle, until he grew so exhausted he could no longer hold his breath; the Burmese then swarmed and captured him together with his loyal soldiers. Afterward, once he had recovered from exhaustion, he loosened the chains and shackles the Burmese had bound him with and broke free — [breaking out of the Burmese camp]). This katha may be recited to become invisible and concealed, or it may be used to consecrate oil for anointing the body; it can conceal both men and horses. [end]

Katha of Vishnu Unleashing His Power

[Mantra:] Bhagavati buddho manussanang satthathewa saratthi purisathammasaratthi lokawithusukhathosampanno characanawitcha sammasamphuttho arahang bhagawa bisothi-i. [end]

[This appears to be the well-known "Iti pi so" formula recited in a reordered/reversed form, a technique used in this genre to charge a katha with special power.]

This katha of Vishnu unleashing his power carries extraordinary special virtue and can be used for absolutely every purpose. Once it has been recited, the practitioner will be seen by others as having four arms; it is a katha of His Majesty Narai. [end]

Katha of the Hermit Sage's Disguise (Ruesi Plaeng San)

[Mantra:] Bhagawa sukhato arahang. [end]

For this katha, if one is to travel overland and wishes to prevent others from seeing oneself: consecrate four leaves of the "leaf that knows how to sleep," then tuck them at both sides, in front, and behind. Recite it while walking, and one will not be seen at all — it protects everyone following along as well. Even if the "leaf that knows how to sleep" cannot be obtained, another kind of leaf may be consecrated instead; or—

...one may also sit reciting while leaning against a tree trunk — sit with the feet drawn in to close the body's openings (understood to mean sitting kneeling), and recite without stopping the mouth; people will not see the body at all. Or, if being chased by several people together, sit stacked one above another — the one riding on top will be shielded completely as well. If traveling by boat, consecrate three sprigs of the "leaf that knows how to sleep" and fix them at the bow, the middle, and the stern of the boat; recite while going and no one will see you at all — even passing a customs checkpoint (border post), the officers will not challenge you. When about to consecrate it, close the eyes and recite. (In the episode where [name as printed: Khwat Phanon Chio] fled the capital of Ayutthaya for Chiang Mai, in the story of Khun Chang Khun Phaen, this very katha was used, consecrating a hing leaf to blind pursuers' eyes all the way to Chiang Mai.)

Proclamation Katha of Phra Ruang

[Mantra:] Imang sacchawachang athitthami, dutiimang sacchawachang athitthami, tatiimang sacchawachang athitthami. [end]

When about to do anything, or to speak in any way so that it will succeed, recite this katha three times, using the index finger of the right hand to touch the mouth—

...toward the right, three times, to make it take effect; and when it is to be withdrawn, say:

[Mantra:] Imang sacchawachang bacchutharami, dutiimang sacchawachang bacchutharami, tatiimang sacchawachang bacchutharami. [end]

Touch the index finger of the right hand to the mouth again, moving toward the left three times; this counts as fully withdrawing it. While it has not yet been withdrawn, one must not curse or scold anyone, for whatever is said with the mouth will come to pass.

Proclamation of the Great Mahathamuen

Om namo buddhaya — I shall tell of the origin of the Great Mahathamuen. I shall hurl my body up to become a spinning wheel; any tree in my path shatters into fine dust, throughout the whole city of the world [Sakon Chomphu, i.e. Jambudvipa]. I shall call to mind — my teacher, whom no one can withstand. My teacher then had me recite this katha:

[Mantra:] Buddhang saranang gacchami, dhammang saranang gacchami, sanghang saranang gacchami, bhagawa chaiyamangkhalang arahang sukhato namo buddhaya wantanang pasu-ucha isapami buddhasangmi isawasu namaou ikawitiwisutthi settho asangwisulopusaphupha arahang sukhato bhagawa—

[Continuing the mantra:] Sangwithapukayapa apamachupa thimasangangkhu thusamani sathawibipasa-u thusanaso chicherunit tanniphutthing namanaa. No. Ko. Naka. Ko. O. No. A. Na akaang tatthamattha umaoyang chibiseki kisebichi kanhaneha niramahasatang chaphakasa namaphata karamattha chaophaka namakaya sulimo phuttho bhagawa, sulimo dhammo bhagawa, sulimo sangkho bhagawa, lokanatho mahitthitho nasangsimo yathaphalang changngangheiyahai.

By the power of my teacher's instruction, may this become a diamond wall of seven layers protecting my body — that is, [the power of] the Phra Wiphang [the Vibhanga], the Phra Sangkhani [the Dhammasangani], the Phra Poramat [the Paramatthadhamma], and the commentator-teachers, who thereby grant endurance against spear and sword, javelin and lance, drawn bow, and crossbow and firearm — let them never touch my body. Let it endure against the iron spear, the cast spear, the silver-hafted spear, the gold-ringed spear, the bronze spear, the copper kris — endure against the flashing blade that would cleave the body. Endure on the left side, endure on the right side, endure in front, endure behind, endure while standing, endure while sleeping, endure while waking, endure by night, endure by day—

Glorious diamond-wheel [Sri Petch Kongka], svaha — renowned throughout the three worlds, down to the underworld. [I] soar and leap through the sky; the hosts of asura demons shrink back, hands trembling, afraid, keeping their distance. The hermits hide away, sleeping deep in the forest, while every phantom and illusion-spirit leaps and flies to my aid — Hanuman my kinsman, son of the Wind God — doing battle with Indrajit, perfecting my whole body, destroying Mara. [Indrajit] was bound and delivered to Ravana, lord of the city of Lanka; though the hosts of yaksha demons sought to kill me, I did not die, by the power of Phra Narayana, who descended and took birth. Namo Buddhaya. Glorious diamond-wheel, itipiso bhagavā — may the hairs of the head cover my whole body entirely. Ever the glorious diamond-wheel, itipiso bhagavā — may the body-hairs cover my whole body entirely. Ever the glorious diamond-wheel, itipiso bhagavā — may the nails cover my whole body entirely. Ever the glorious diamond-wheel, itipiso bhagavā — may the teeth cover my whole body entirely. Ever the glorious diamond-wheel, itipiso bhagavā — may the skin clothe my body. Ever the glorious diamond-wheel, itipiso bhagavā — may the flesh cover my whole body entirely. Glorious diamond-wheel, itipiso bhagavā — may the tendons and sinews cover my whole body entirely. Ever the glorious diamond-wheel, itipiso bhagavā — may the bones cover my whole [body — continues next page].

...my whole body. Ever the glorious diamond-wheel, complete with Namo Buddhaya — may the Buddha protect [me], may the Dhamma protect [me], may the Sangha protect [me], may father protect [me], may mother protect [me], may the great Brahma protect [me], may my teachers and masters protect [me]. I so bind this body [with the spell] — thus I resolve.

This 'Great Thamuen' spell is used for every purpose of invulnerability and warrior's protection. It may be used to consecrate objects, to charm liquor for drinking, or to charm any food to eat — it remains proof against every kind of weapon. It may charm oil for anointing, or charm powder for dusting on — its power holds exceedingly well.

The Spell of Khun Phaen Admiring the Marketplace

Om, may I succeed! Foundation of the sky, ever-flourishing glory — my glory is as beautiful as the sky, my face is as beautiful as the Wind God, my arms are as beautiful as Phra Narayana, my radiance is as beautiful as the sun, my power is as beautiful as the moon; not one maiden in the heavenly city can help but [long for] my face. Na Ma Pha Tha. May they recall the trees until they are dazed and confused — Na Ma Pha Tha. May they recall the tale of the swan-king who swallowed water [and lost himself] — Na Ma Pha Tha. May they recall the tale of the great fish in the water who forgot Mother Ganges [in its longing] — Na Ma Pha Tha.

May they recall kings and lords until they forget their own beds — Na Ma Pha Tha. May they recall the young hen until she abandons her chicks and comes running after [me] — Na Ma Pha Tha. May they recall the servant girl until she forgets her mistress — Na Ma Pha Tha. May they recall the old woman until she becomes infatuated — Na Ma Pha Tha. May they recall the devout man until he forgets his prayers — Na Ma Pha Tha. May they recall the multitudes of people until every one of them comes to love me — Na Ma Pha Tha. May they recall every heaven and every deva in every celestial mansion — Na Ma Pha Tha. Om, may it succeed, svaha, svaha!

This verse, the Khun Phaen Admiring-the-Marketplace spell, may be used to charm face powder, to charm perfumed oil for anointing or for the hair, and to charm lip-rouge. It is an excellent charm for loving-kindness and popularity, effective both toward noble patrons and toward women.

May This Accompany the Textbook

An important volume by Ajarn Thep Sarikabutr, drawn from the eleven-volume Phra Wet [sacred formula] scripture, published by Sinlapa Bannakhan.

Na Chappannarangsi ('Golden-Face Na')

[Yantra: an arched niche shaped like a stupa spire, its finial formed of a stack of Khom-script characters rising upward. To the left and right of the arch, pairs of Khom characters mark the flanking sides above the frame-lines. At the four lower corners are small circles linking the connecting lines, each accompanied below by a Khom character — the Khom akkhara in the yantra are not confidently legible.]

First, the point (bindu) that is born is the letter Na — indeed, it is gold. Second, likewise, the rod (danda) is the letter Mo — a shining gem. Third, likewise, the cleft (bheda) is the letter Phut — a conch. Fourth, the origin of the hook (ankusa) is the letter Tha — indeed, the sun. Fifth, what is reckoned the head (sira) is the letter Ya — indeed, the mouth. The letter Na is thus the source of becoming. [Inference — this verse describes the mystic anatomy of the sacred syllable Na, matching the five syllables of 'Namo Buddhaya' (Na-Mo-Phut-Tha-Ya) each to a cosmic substance; the corner akkhara of the yantra above likely correspond to these five syllables, though the individual glyphs could not be confidently read.]

Formula for Inscribing the Na Character

Sri nikatvana, na-karam bañca sambhavam. [Recite this] homage-verse, given three times.

Namanam samaso yuktattho — 'of all names,' the teacher should intend that this be named 'Chappannarangsi'; the letter Na is thus the source of becoming.

Formula for Invoking the Name

Narā narahitaṃ devaṃ, narā devehi pūjitaṃ, narānaṃ kāma-bankoet, namāmi sugataṃ jinaṃ.

Spell for Animating the Na

Ma is myself, A is the other person, U is loving-kindness — so that on seeing my face, they love me.

Formula to be recited when inscribing Ma-A-U beneath the Na character:

Ma is loving-kindness, A is compassion, U is tender regard.

Formula to be recited when inscribing Ma-A-U to the left and right of the Na character:

Ma A U — loving-kindness, compassion, and [pure] mind.

Formula to be recited when inscribing the unalom [spiral topknot mark] above the Ma-A-U on both sides:

Ma-karo — the head-of-the-Buddha is thereby produced. Inscribe the sacred head.

A-karo — the body-of-the-Buddha is thereby produced. Inscribe the sacred body.

U-karo — the feet-of-the-Buddha are thereby produced. Inscribe the sacred feet.

Formula for inscribing the Buddha's body upon the Na character: it is inscribed in three parts together — the upper circle is inscribed first, taken to be the sacred head; the middle section is inscribed as the sacred body, as the second stroke; and the very last, lowest section is inscribed [as printed: 'the last, lowest, last, lowest part'], taken to be the sacred feet, as the third stroke.

Ma-A-U, the origin-root, glorious among the devas, the great scripture. U-U-A-A, the Ma-Ma mantra, U-A-sava, the great mantra. Ma-A-U, whose meaning is left implicit — the sovereign lord's formula. Formula for inscribing the U above the Buddha's head.

Sirī akkharāni — the upper half-moon is thereby produced. Inscribe the upper half-moon [with] U.

Jātāni bindu — the sun upon [the moon] is thereby produced. Inscribe the sun upon the moon.

The unaloma is thereby produced, asaṃvisulo pusa bhūpa. Inscribe the unalom [spiral topknot mark].

The Spell for Charming the Na Chappannarangsi

Na is gold, homage is paid to it; the letter Mo is the shining gem; the letter Phut is likewise the conch; the letter Tha is likewise the sun; the letter Ya is likewise the mouth. [Grant] good fortune upon good fortune, all that should be accomplished through loving-kindness for all beings — loving-kindness, compassion, sympathetic joy, and equanimity of mind.

[May I be] victorious over women, [like] a universal monarch, a captor of hearts, possessed of a mind of loving friendship. This 'Na Chappannarangsi, Golden Face' may be inscribed as a powder, or inscribed onto a handkerchief; then take the powder and anoint the face with it — it becomes an excellent charm of loving-kindness and great popularity, a treasure beyond price. This is the version from Wat Pra Khu, the Dharma Hall of Ayutthaya, handed down since the reign of the great King Narai, who obtained one original copy from the teacher of Wat Makham Thao, and another original copy from the collection of the Supreme Prince of the Front Palace, Wichaichan (Phra Bandun) — the two having been cross-checked and found to agree.

The Spell for [Drawing] Elephants to Join the Herd

Om, may I succeed! The four holy hermits bestow their sacred mantra, granting its power to me, so that men and women throughout the whole Rose-Apple continent, on seeing my face, find it as beautiful as a deva's. Itipiso bhagavā [...] Buddho bhagavāti — may the Buddha grant success to [my] captivating mind, may the Dhamma grant success to [my] captivating mind, may the Sangha grant success to [my] captivating mind. Namo Buddhaya.

Ma-A-U, Arahaṃ, [lord] of all beings, of the multitudes — all you people, when you see my face, your hearts will be bound and thrown into confusion, unable to hold themselves steady, dazed and infatuated every night. Om, may it succeed! Come here, come here, O Sivatthappo, come here — the Teacher, proclaiming that meaning, declared: I possess ascetic power and majesty like the lion-king, born of the lion race. Om, may it succeed! Mind upon mind, thought upon thought — may all love the Buddha, love the Dhamma, love the Sangha. Firmly rooted in this intent, seize and hold with strength — Na-cha-li-ti, A-u-u-i. Om, may I succeed in bearing splendor, radiant as the full moon; whoever sees my face shall be struck with awe, overcome, dazzled and infatuated, every one without exception. Na Ma Pha Tha, Na Ma Na A, No Ko Na-ka, Ko Tho No A, Na-a-ka-ang — may your mind be thrown into wild confusion, dazed and lost, through the power of the four holy hermits, who now grant their success to me. A Ā I Ī U Ū, svaha!

This spell is of exceptionally great worth; it can be used to charm all manner of things for loving-kindness and popularity — it may charm face powder, wax, or perfumed oil, all alike. If charming perfumed oil, recite it 108 times, then anoint a young chick with it and let it run off [as an omen of the charm's effect].

Use it as you will — it is exceptionally good for loving-kindness, a master-spell that overrides every other loving-kindness spell.

This spell is the one that the venerable Ajarn Maha To of Wat Liap, a master of the arts of loving-kindness magic, used constantly in his daily practice.

The Spell of Phraya Khrua [name uncertain in the source]

Namo Buddhaya, bhagavato, itipiso bhagavā, iti pāramitā tiṃsā, iti sabbaññu-māgatā, iti bodhi-manuppanto, itipiso ca te namo — may all people love me, be enthralled and infatuated with me, be enamored, cleave to me in heart and mind, longing and yearning [for me]. Vijjācaraṇasampanno, itipiso bhagavā — Na is loving-kindness, Mo is compassion, Phut is what is beloved, Tha makes [it] plainly manifest, Ya brings delight, Ya brings intoxicating enchantment...

...Tha makes [them] dizzy and intoxicated; the Buddha[-syllable] leads their heads to me; Mo makes them come and unite [with me]; Na, [and so] they love me until the day they die. Om, intoxicate them, greatly intoxicate them — let women and men, on seeing my face, become dazed and confused, earnestly desiring, loving, greeting me kindly; let them come to me gentle and yielding. May you know that I am [made] of tender flesh — oh, love [me], svaha! Ru Rū Bha Bhā — come, O Brahma-mind, come by the sacred discipline; this resolve, this deed to be done, is a mind of loving-kindness and forbearance — whether woman or man, commoner or minister, ascetic or brahmin — [let all feel] loving-kindness; and the great king, beloved by all with affection, is honored, [possessed of] every happiness and great fortune; wrath is destroyed, all wrath is destroyed. Dear to gods and men, dear and supreme to the Brahmas, dear to the nagas and garudas, dear to the senses — I pay homage to this.

This spell is an excellent one for loving-kindness and great popularity; it may be used to charm perfumed items for anointing the body, or to charm various things to give to people to eat.

However hard-hearted a person may be, once they consume [something charmed by this], their heart will turn to love us. And should someone be angry, chant this while approaching them, and their anger will vanish entirely. This is the spell for charming 'Great King' powder, from the venerable Ajarn Liap (Chao Khun Thep Sitthinayok) of Wat Lao — very good for use in matters of loving-kindness.

The Spell for [Sending] the Vulture to Ask for News

Ru Rū Bha Bhā.

If one wishes to use the vulture to ask for news, the teacher instructs thus: take a betel leaf folded together with the heart's intent; once obtained, write the spell upon it together with the woman's name and one's own name, [expressing] their shared wish. Place it promptly inside a tamarind-seed [game piece] of 'love-wood,' sealed in tightly and thickly; then set it upon the hearthstones without delay, and make a solemn vow: 'As the pot boils and bubbles over, so may you likewise boil over [with longing] — before the day comes, hurry to me at once; should seven nights pass and the appointed time lapse, you shall become a ghost.' Ru Rū Bha Bhā — charm this mantra thoroughly. This spell of the teacher's is said to resemble [the way of] a bird, indeed.

Vedic Katha of the Golden Face

Om — na-karo Kakusandho, siromajjhe [Pali: 'in the middle of the head']. I invite the Lord Buddha Kakusandha, the Fully Self-Enlightened One, to come and dwell at the crown of my head; may his grace be my refuge. Na-karo suvanno c'eva — the beauty of the syllable 'na' is like the light of gold, its radiance shining over my whole body, making me charming to all people. By the power of the Lord Buddha Kakusandha, may this spell succeed. Mo-karo Konagamana, manonalāṭe — I invite the Lord Buddha Konagamana, the Fully Self-Enlightened One, to come and dwell upon my forehead; may his grace be my refuge. Mo-karo maṇijotakaṃ — the beauty of the syllable 'mo' is like the light of a shining gem, gracing my forehead so that women who see it fall into infatuation and men who see it fall in love; whoever sees my face and greets me finds it deeply auspicious. By the power of the Lord Buddha Konagamana, may this spell succeed. Buddharo Kassapo dve-vakaṇṇe — I invite the Lord Buddha Kassapa, the Fully Self-Enlightened One, to come and dwell in both my ears; may his grace...

...be my refuge. Buddhakāro saṅkha m'eva ca — the beauty of the Buddha-syllable is like the light of a conch, dwelling in both my ears, warding off and curing every sickness and disease. By the power of the Lord Buddha Kassapa, may this spell succeed. Dhākāro Gotamo dve-nette — I invite the Lord Sri Sakyamuni Gotama, the Fully Self-Enlightened One, to come and dwell in both my eyes; may his grace be my refuge. Dhākāro suriyaṅ eva — the beauty of the syllable 'dha' is like the light of the sun; may monks, ascetics, brahmins, and all people, men and women, who see my two eyes be filled with loving-kindness and delight. By the power of the Lord Sri Sakyamuni Gotama, the Great Teacher, may this spell succeed. Yakāro Ariya-Metteyyo jivhādite — I invite the Lord Sri Ariya Maitreya, the Fully Self-Enlightened One, to come and dwell upon my tongue; may his grace be my refuge. Yakāro mukham eva ca — the beauty of the syllable 'ya' is like the light of a pearl, shining with happiness upon my tongue; so that when I converse in words with monks, brahmin teachers, and all people, men and women...

...may they be moved to loving mercy and compassion toward me. By the power of the Lord Sri Ariya Maitreya, may this spell succeed. Sabbe janānaṃ, bahujanānaṃ [Pali: 'of all beings, of many beings'] — thus, all you people: when you see my face, may you love me, whether asleep or awake, by day or by night. Jayaṃ sukhaṃ lābhaṃ, buddho sobhagavā, puñña ca buddhā namāmihaṃ, piyo devamanussānaṃ, piyo brahmāna-m-uttamo, piyo nāgarissu-bannānaṃ, pinindayaṃ namāmihaṃ [Pali blessing: 'victory, happiness, and gain; the Awakened One is glorious; by the merit of the Buddhas I pay homage; beloved of gods and men, beloved and foremost among the Brahmas, beloved among the nāgas and the noble, ever honored, I pay homage'].

This Golden Face katha should be chanted for the purpose of loving-kindness — it works very well. When reciting it: at the word 'na,' trace the letter 'na' with a finger on the crown of the head. At the word 'mo,' trace the letter 'mo' on the forehead. At the word 'phut,' trace 'phut' on both ears, one letter on each side. At the word 'tha,' trace 'tha' on both eyes, one letter on each side. At the word 'ya,' trace 'ya' on the tongue. Then focus the mind and resolve that one's face become a golden face. Approaching a superior with it becomes a supreme and excellent act of loving-kindness; it may be used for any purpose and is truly extraordinary. It may also be used to enchant a golden face [charm].

Katha of the Great Bewitchment

Om namo buddhāya. Diamond bewitchment, great bewitchment: let men who see me be dazed with longing for men, let women who see women be infatuated; let whoever sees my face be dazed and confused, love-sick and pining, sitting and waiting for news of me, watching by the roadside, peering from the window, clasping their chest and sighing. Ma-a-u — restless, unable to sleep. I-sa-wā-su — consumed with longing, burning with feeling, unable to bear it. Buddhaṃ sara-cit-cittaṃ, samāre-mama-ehi. Dhammaṃ sara-cit-cittaṃ, samāre-mama-ehi. Saṅghaṃ sara-cit-cittaṃ, samāre-mama-ehi [Pali-styled formula: 'remembering the Buddha/Dhamma/Sangha in mind and heart, unite and come to me'] — 'na': if they do not see my face they cannot bear it; 'mo': let them weep and moan; 'phut': let them embrace and be unwilling to let go; 'tha': let them moan and sob; 'ya': let them be lost in longing of heart. Any woman, any man who gazes upon [my face] shall be unable to bear it and shall come weeping in search of me. Om, grant me success, svāhā. Come, victory! Come, all beings! Come, many people!

This Great Bewitchment katha may be used for every purpose of loving-kindness, to bind the heart in love. It may be used to enchant scented powder or oil to divide and apply to the body, or to enchant any food or drink for consumption — it is truly extraordinary.

Katha of the Remembering Deity

Om, by the power of the hermit-sage, may [the deity] infuse this spell and grant it to me, that I may cause [name of the desired person] to remember me, and they shall come to remember me. May I cause the Lord Yama to remember me, and Lord Yama shall come to remember me. May I cause the Lord Kala [deity of death/time] to remember me, and Lord Kala shall come to remember me. May I cause the Four Guardian Kings of the World to remember me, and they shall come to remember me. May I cause the Earth Deity to remember me, and the Earth Deity shall come to remember me. May I cause the Wind Deity to remember me, and the Wind Deity shall come to remember me. May I cause Lord Narayana to remember me, and Lord Narayana shall come to remember me. May I cause the Guardian Spirit of the City to remember me — teachers and physicians, may this spell succeed, svāhā. Om, remembrance, great remembrance, stirring the mind and stirring the heart with longing; let the Wind blow, so that you cannot bear to remain, and you shall come weeping to seek me. Recite seven times a day.

This Katha of the Remembering Deity should be chanted according to the strength of the day — it is very effective. Whoever one thinks of will come to seek them out. This is the mantra that...

...the hermit-sage gave to Lady Kaen Chan; whenever she recited the katha, the hermit-sage was compelled to come to her every single time.

Katha of the Longing Deity

Om, longing and yearning, longing in great detail. May the Wind blow and strike upon [name], causing longing and remembrance that shakes the heart. May the Wind blow and strike upon [name], causing remembrance. Loving-kindness, compassion, affection, revered everywhere; may all anger be destroyed; may there be no peace [for them]; may they weep and cry out, come to seek me. Oh sorrow of saṃsāra, come, arrive here, to me. [Pali: 'idha cetaso daḷhaṃ gaṇhāhi' — 'here, take firm hold of this mind.']

This katha may be used as one wishes: it may be recited silently at night, or blown so as to touch the body, or exhaled with cigarette smoke — as one wishes. It is especially effective for use upon women.

Great Loving-Kindness Katha

Itipi so bhagavā arahaṃ sammāsambuddho [Pali, opening of the standard recollection of the Buddha's virtues: 'Such indeed is the Blessed One: worthy, perfectly self-enlightened...']

...vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā ti [Pali, continuation of the recollection: '...endowed with knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, awakened, blessed'].

Om — [a syllable-by-syllable charm assigning a power to each sound of the Itipiso formula:] 'A' brings loving-kindness; 'Ki' brings compassion; 'Bi' brings tenderness; 'So' brings delight; 'Pha' brings gladness of heart; 'Kha' brings pity; 'Wa' brings a thrill to the heart; 'A' brings trembling; 'Ra' brings the calling of one's name; 'Haṃ' brings the summoning of all four classes of spirits; 'Saṃ' brings the calling of the mind; 'Ma' brings forgetting oneself; 'Saṃ' brings the calling of the khwan [soul-essence]; 'Phut' brings pondering; 'Tho' brings longing thought; 'Wich' brings weeping — they shall cry out asking after you; 'Ja' brings remembrance of mind; 'Ra' brings remembrance of heart; 'Na' brings yearning; 'Saṃ' is like fire burning the four elements, so they cannot remain still; 'No' brings weeping and coming to seek me; 'Su' brings forgetting the body, muttering deliriously; 'Kha' brings forgetting one's bed; 'To' brings clutching the door-latch, staring fixedly; 'Lo' brings the quenching of anger and wrath; 'Ka' brings the seeking of forgiveness and pardon; 'Wi' brings a bright, shining radiance; 'Thu' brings power; 'A' brings fear and fright; 'Nu' brings forgetting one's siblings; 'Ta' brings forgetting one's kin and clan; 'Ro' brings forgetting friends; 'Pu' brings forgetting parents; 'Ri' brings forgetting children and grandchildren; 'Sa' brings forgetting spouse; 'Tham' brings...

...forgetting one's chief consort; 'Ma' brings forgetting to sleep elsewhere; 'Sa' brings being unable to stay still; 'Ra' brings pining and lamenting, prostrate at my feet; 'Thi' brings being unable to move the body; 'Sat' brings relying upon my words; 'Tha' brings pleading and paying homage; 'Te' brings following my will; 'Wa' brings radiance and majesty; 'Ma' brings humbling oneself throughout the universe; 'Nu' brings miraculous, sacred power; 'Sa' brings power like the Lord Dhamma; 'Naṃ' brings might and majesty; 'Phut' brings power like the arahant disciples; 'Tho' brings great authority; 'Pha' brings the turning of enemies into friends; 'Kha' brings a mind of goodwill; 'Wa' brings manifestation; 'Ti' brings brightness across all four continents — may the Buddha shine, may the Dhamma shine, may the Sangha shine.

This Great Loving-Kindness katha may be used for every purpose: to enchant face powder for anointing, or to enchant lip-wax — as one wishes.

Mantra of the Deva Phetyathon

Om, Lord Phetyathon, who travels and dwells in the sky, I shall call you to come; I shall send you to go to the room of [name...], to her bed...

I shall send you to go and lie together with [name...], who is now sound asleep, deep in slumber, lost in a hazy dream, thinking that I have come to lie together with her. Go swiftly — cross streams, cross swamps, cross canals, cross landings, cross by night, cross [obstacles], cross the great ocean's currents, cross mountain-charms and spells, cross cloth-effigies and black magic — go, go, my son, go! Victory, victory, grant me success. Om citta, mā-re-so, so-mā-re, āgacchāhi [Pali: 'come']. Om, remembering deity, great remembering deity, ponder in mind, ponder in heart, ponder within the heart of [name...]; make her start awake from dusk until dawn; let her not sleep, let her not lie down upon mattress or pillow; let her remember, ponder, and long for me, and come. Let her sit waiting for the breeze, watching only shadows, sit secretly caressing and embracing in delight and pleasure. Oh Lord Wind, come and blow, carrying the heart of [name...] to unite with my heart; blow my heart to unite with the heart of [name...]. 'Na' binds the mind; 'Mo' binds the heart; 'Phut' binds longing; 'Tha' brings weeping; 'Ya' brings restlessness, murmuring and yearning for me, unable to remain at home...

...crying out, coming to seek me. Ehi cittaṃ, biya maṃ mama, om, may this succeed, svāhā, om.

For this katha: write his/her name together with your own name; it may be set down on paper, or placed inside a folded love-letter. Press the two together, placing the other person's name below and your own name above. Recite this mantra over it; do this in the deep, silent hour of night. Place that name-paper beneath the pillow one rests one's head on; then that person will dream and see you.

Katha of the Phra Wisatchanu

Cittaṃ vā, puppaṃ vā, gandhaṃ vā, rājakumāro vā, rājakumārī vā, rājā vā, samaṇo vā, brāhmaṇo vā, itthī vā, puriso vā, vāṇijjo vā, vāṇijjā vā — ehi, ehi āgacchanti, paridevanti [Pali: 'whether mind, or flower, or fragrance, or prince, or princess, or king, or ascetic, or brahmin, or woman, or man, or merchant-man, or merchant-woman — come, come, they arrive, they lament for you'].

This Phra Wisatchanu katha should be used to enchant face powder for applying, to enchant lip-wax, to enchant scented oil for the hair, or to enchant water for washing the face — it is an excellent charm for loving-kindness and great popularity.

Mantra of the Deity of Longing Wind

Om, longing, great longing! Oh Lord Wind, blow with longing, striking the heart, the heart pining. Lord Wind, blow and stir, stirring the heart to come; unable to remain still, crying out and calling. Come quickly, come; come to unite, come to love, come to dwell together, come to admire and greet, come to caress soft flesh, come to lie upon my lap, come to love quickly. Cittaṃ mittā samāgamā [Pali: 'mind and friend, come together'] — imaṃ cittabandhanaṃ adhiṭṭhāmi, imaṃ kāyabandhanaṃ adhiṭṭhāmi, imaṃ aṅgabandhanaṃ adhiṭṭhāmi [Pali: 'I resolve upon this bond of mind, I resolve upon this bond of body, I resolve upon this bond of limb'].

For this mantra: write the other person's name upon a leaf of the tani-banana, write your own name over it, then draw it as a yantra, enclosing that name within three corners. Then roll it into a quid/cigarette, enchant it with this mantra, and blow the smoke upon the young woman you love.

Katha of the Triple-World Gem

Iti pāramitā tiṃsā, iti sabbaññū māgatā, iti bodhi-manuppatto, iti pīso ja te namo, karaṇīyam-etaṃ [Pali-styled invocation opening: 'thus the thirty perfections, thus the all-knowing one has come, thus he attained enlightenment, thus to him homage; this loving-kindness should be practiced...']

...beings, loving-kindness, compassion, sympathetic joy, equanimity — mind, mind, victorious lady, wheel-turning protector-king, homage upon the thief [obstacle], a mind of loving friendship. [A Pali-styled formula invoking the four sublime abodes — loving-kindness, compassion, sympathetic joy, equanimity — together with a protective, loving mind.]

This katha may be used for every purpose of loving-kindness; it may be used to enchant a fragrant substance for anointing the body. If one wishes to bring loving-kindness upon officials, lords, and princes of every rank, write the name of the desired person on a piece of kite-paper, form it into a candle-wick of beeswax weighing one baht, then place it at the mouth of a bronze bowl, and make consecrated water by reciting this katha until the candle is entirely spent. Bathe with that consecrated water — it is very good indeed; even a commoner may thereby become a master.

Katha of the Golden-Tongued Myna

Jivhāyaṃ madhuraṃ vācaṃ, jivhā vācanti, phussa satvā ca sundaraṃ, biyā yeva biyantunā [Pali: 'the tongue speaks sweet speech; whatever the tongue utters, those who hear it find it beautiful; may they be ever beloved, dearly beloved'].

This katha is used to enchant face powder for the lips, to enchant betel-nut, and to enchant drinking water; men and women who hear the sound of my voice will find it beautiful, and will come to love me.

The Great Loving-Kindness Katha

Om. Ma metta, for the great king; a metta, for the great ministers; u metta, for the great multitude — may there be affection for all, worship for all, happiness for all, great fortune for all. The king's anger — let it perish. The ministers' anger — let it perish. The people's anger — let it perish. All anger — let it perish.

This katha is very good for the way of loving-kindness (metta). However angry a person is, their anger will vanish.

The Katha of the Loving Mind

Om. "Mettañ ca sabbalokasmiṃ, mānasaṃ bhāvaye" [let one cultivate a heart of loving-kindness toward the whole world] — Buddho dissolves, Dhammo vanishes, Sangho becomes empty, na-changngang, mo-changngang. [The anger] dissolves, the lord dissolves, it is emptied and gone, the mind is transformed.

This katha — if your master or superior is angry, recite it [silently]; the anger will go and vanish completely.

The Great Katha of Recollection

Om. "Mudu-cittaṃ bhadde ehi, mokkhaṃ mohantvā, nara-gaṇena mayhaṃ dissānaṃ sāmiviya bhadde ehi paritevanti" [gentle-hearted one, come to release, bewildered by the crowd of people, may she see me as her own lord and come to me, longing and grieving].

This katha can be used for anything to do with charm and attraction. To make someone think of you, take two rak leaves; write her name on one, write your own name on the other, then press the two leaves face to face, with your own name on top. Consecrate them with the sacred mantra according to the power of the day, then place them beneath [your] sleeping mat. She will then think of you.

When writing the names, recite as follows: Om. "Nāmānaṃ samāso yutato yutatha" [of names, the joining and binding] — of all such names, the teacher-master should mark and call out the name (........). Then [illegible] the name, saying: Om. "Ehi nāma dina ṭhāne nāma vikiṃ-gaṇe" [come, name, to this place, name, gathered together].

Recite This Katha to Summon the Mind

Om. "Jitti-cittaṃ, jitti-bandhaṃ" — Om jitti, great mind, bound tight, jitti-cittaṃ-jit — (name........) come to my mind. Jitti, come to me, come, approach, come here, come to me.

Recite This Katha to Summon the Spirit-Double

Om. Come, come, the four elemental spirits, the woman, assembled — come earth, come water, come fire, come wind, assemble... [a string of invocatory syllables]... come spirits, spirits, spirits. Come, novice-spirit, come, novice-spirit, come to that gathered assembly — with loving-kindness, lady Ueai-aree, lady Ee-aram, lady Ngam-kalong, lady Chong-khwakee — come to the one named (........). Approach, come, come, assemble.

Then Bind It with This Katha

Om. Come, mind of the woman, a-jitti, a-jittang...

...come, mind, entering fully, the mind is mine, the sleeping mind, dreaming, come to me — all people, come; the multitude, come; the mind of (name), come; the heart of (name), come; the life of (name), come; i-tha, i-ta, i-ma, i-a, i-u, u-tue (name) — Buddha binds it tight, Dhamma binds it tight, Sangha binds it tight — bind it, seal it fast, the Buddha's seal ties it firm, may it be accomplished.

This katha for summoning the mind and the spirit-double — even when performing it with any other katha, one should still summon mind and spirit as above.

The Charmed-Deity Mantra

Om. "The woman's mind, by the great wind, foremost, comes to me — sister, you (name), may you come, come, come here, come, longing and grieving for me alone."

This Charmed-Deity katha may also be recited [on its own]. To use it: take a champa blossom, write on one of its petals the name of the desired woman, then consecrate it with this katha seven times; then take it and give it...

...to that woman to see. If she speaks up to ask for it, [give it to her — then] she will be unable to stay away and must come to us.

Furthermore, one may make an effigy in her likeness, write her name on the effigy's chest, then recite this katha over it — teasing, playing, speaking, and acting freely as custom allows, following one's heart's desire. Recite while holding the effigy embraced against your chest until you fall asleep. She will then see [in a vision] what you have done, and will be unable to stay away, and will come to you.

The "Deer Glancing Back" Katha

Om. "The woman, the youth, is born; the right mind, the meeting; the mind, the meeting."

This katha should be recited while walking behind her; she will then turn to look — hence its name, "Deer Glancing Back."

The Heart-Summoning Katha

Om. "The woman, the youth, is born; come, meet, approach."

If you desire someone, write their name on a handkerchief, then consecrate the handkerchief 11 times; place your hand over your chest and recite:

Om. "Approach, come." Once well done, they will come to us. This katha should only be practiced once already living in the same house [as them].

The Katha for Meeting Eyes

Om. "The eyes gaze wherever they look, becoming a snare that catches the woman's eyes. The eyes shall be bound, the mind shall be bound. Approach. Come."

This katha, when recited, is very good for making eyes meet.

The Eye-Dimming Katha

Om. "The power seizes the light of Phra Lak; the moon holds the discus; Phra Lak seizes the eyes — i, come now, enter, svāhā. Om, my eyes, look this way — the pupils are bound, the tongue is bound." [Phra Lak = Lakshmana of the Ramakien, invoked here for his power.]

This katha should be recited while covering your face with your hand and blowing your breath so that it enters our eyes; then when you wish to use the "meeting of eyes" charm, recite as above — it is very effective.

The Supreme Katha of the Way of Women

Om. "Sister, O little sister — behold, you, O Kanha [dark-eyed one], take hold of the bracelet upon your wrist. Bind her with love, may she come, may she come seeking, with all the power of the heart's love that dwells within me, in this time, at this very moment — here, the heart's fetter, O Kanha, seek [me]." Recite this katha over your hand 6 times, then recite this further katha over it 7 more times:

Om. "Gentle-hearted one, come." Then close your hand into a fist and recite it silently in your mind; when about to take hold [of her hand], open your hand and grasp hers — she will cry out at once.

Om. "The flower, she, arises." This katha [may be used while] sitting together on the same plank, or by rubbing a lime — it draws out a woman's desire. If a woman is menstruating, consecrate holy water and give it to her to drink; it will come out [ease/stop] as well.

Om. "Here, the heart's fetter, O Kanha, seek [me]." Om. "Gentle-hearted one, come." Om. "The flower, she, arises."

These three kathas should be used together, one after another; they are very good for the way of women. Use them to consecrate perfume, to consecrate charm-powder, or [apply them to] the hem of a garment — she will love you greatly. This is the culmination of the katha of women.

The Great Wish-Fulfilling Jewel Mantra

Om. "Accomplished knowledge, great mantra, wish-fulfilling jewel that shines like the sun; in the realm where thieves roam upon the earth, the divine eye ever sees; Chanthathewi with the face of a horse, second in mark and sign — wish-fulfilling jewel, bestowing merit and gifts, bestowing fortune and servants, as mother to child, as one's own offspring."

Om. "Wish-fulfilling jewel, [beloved] of thousands upon millions of gods, of human and divine beings, of the minds of ascetics, of the minds of men — come, longing and grieving for me alone, all people, the multitude — great wish-fulfilling jewel, come as the Buddha, beloved of gods and of men. Great wish-fulfilling jewel, come as the Dhamma, beloved and supreme among the Brahma gods. Great wish-fulfilling jewel...

"...come as the Sangha, beloved of nāgas and of the vast multitude, beloved of all senses. I pay homage. The Buddha is glorious and blessed, the Dhamma is glorious and blessed, the Sangha is glorious and blessed. The affection of Indra, the affection of Brahma, the affection of women, of queens and kings — the jewel that guards the mind — longing for me alone."

This Great Wish-Fulfilling Jewel Mantra can be used for anything. If you wish to call game or fish, first test it upon your own sandal. If you wish it to bring loving-kindness, use it to consecrate perfumes, or to consecrate clothing worn on the body. If you wish to summon someone to come to you, take two rak leaves layered together, write the man's and woman's names each on one leaf, then press them together. If you wish one person to come to another, place the one who is desired underneath, then consecrate it with this mantra 7 times, and place it beneath the sleeping mat. In the evening recite it 7 times, at midnight 11 times, near dawn 15 times — [the desired person] will be unable to stay away and will come. It may also be made into lustral water for the path of great loving-kindness and popularity. This katha may be used by both women and men; it is extremely efficacious.

The Katha of Phraya Phali

Om. "Man, quell and extinguish your anger; let confusion dissolve his thoughts; let the Buddha dissolve the waters of his mind, causing him to become infatuated and lost, bewildered and enchanted with longing — I myself, svāhā. Buddha subdues down to the heart, Dhamma subdues every pore of suffering, Sangha subdues down to the very brain. Om, as [Phali] stroking the back of Nang Kaeo Dara, svāhā — the woman's mind, come, be bound, longing for me alone."

This katha should be recited while stroking a woman's back — it is very effective. However angry she is, it will vanish completely. [Phraya Phali is the monkey-king Phali of the Ramakien, invoked here for his power to subdue.]

The Katha for "Making" [Subduing] a Woman

Om. "Here, the heart's fetter, O Kanha, seek [me]; sister, you, the woman, longing for me alone."

For this katha, take one baht-weight of beeswax; take paper and write our name together with her name; form it into a candle wick; then consecrate it 108 times; take it and light it as an offering before the Buddha image; then take the residue from the candle and give it to the woman to eat. She will be unable to resist and will come following after us.

The Katha of "Elephant Joins the Herd"

Om. "Mind, think of Lamphong — I shall consecrate it so that elephant eats elephant, and forgets the herd; I shall consecrate it so that the herd eats, and the herd forgets the wild. (Name of the desired person) will be unable to stay, and will come to me crying. Om, svāhā."

For this katha, take grime from a boundary-stone stairway, grime from an elephant's tethering post, and the sweat and grime of your own body, in equal amounts. Mix them together, then stuff them into a sawat fruit [luk sawat, used in love magic] (having first hollowed out and removed its inner flesh, then packed and sealed it tight). Swallow it whole into the stomach. When it passes [in excrement], wash the sawat fruit clean, burn it thoroughly in fire, grind it fine, then consecrate it with this mantra across three Saturdays. It may then be mixed into drinking water or placed in a lime-container and given to someone to eat or drink — they will love you greatly.

The Great Katha of Popularity

Om. "By day and by night, may [misfortune] be driven off and destroyed — na is the syllable of Kakusandha Buddha, mai is the syllable of Konagamana Buddha, phut is the syllable of Kassapa Buddha, tha is the syllable of Gotama Buddha, ya is the syllable of Ariya Metteyya Buddha — by the merit of the Buddhas, I pay homage; the sacred circle and dot...

"...the refuge arose; Brahma Sahampati, from the beginning of the aeon, came; by the merit of the lotus, having seen [it], homage to the Buddha; magical power, victory, and fortune — may all my undertakings succeed. May the minds of the Buddha's people be won. May the minds of the Dhamma's people be won. May the minds of the Sangha's people be won. Come, minds of the Buddha's people. Come, minds of the Dhamma's people. Come, minds of the Sangha's people. May the minds of Indra's people be won. May the minds of Brahma's people be won. May the minds of the yakkhas be won. May the minds of the spirits be won. Come, minds of Indra's people. Come, minds of Brahma's people. Come, minds of the yakkhas. Come, minds of the spirits. Om — whether a strongman, or a prince, or a princess, or a chief queen, or a queen, or a king, or a wealthy lord, or an ascetic, or a brahmin, or a woman, or a man, or a merchant man, or a merchant woman — may they all be devoted to me. Wish-fulfilling jewel, magical power, victory, victory, fortune, fortune — may all my undertakings succeed; may fortune come to be mine."

This katha — if you wish to be loved by people, [continues on the following page]

[Continuing from the previous page:] ...all of you, recite this katha, and make a solemn vow before the Buddha, the Dhamma, and the Sangha, so that everyone will come to love us and make offerings to us.

Katha of Phra Chimphli (Sivali)

Sivali the great elder, honoured by yakkhas and devas, ever dwelling apart amid the [four] requisites — I pay homage to him always.

Sivali the great elder, honoured by hosts of devas, ever dwelling apart amid the requisites — may he grant me great gain; by that gain may I attain the highest. Ever dwelling apart amid the requisites — may great gain and lasting well-being be mine.

[Verse:] The Elder called Rajaputta, that is Sivali, is renowned for his special gain; wherever he goes — in country, town, or capital — he is everywhere honoured. I pay homage at the Elder's feet; by the Elder's power, may every gain be mine.

Sivali rejoices; of the Elder Sivali, this much [virtue]...

...[his] virtue, and all wealth well established; sacred relics, Buddha images — I pay homage to always.

This katha of Phra Chimphli (Sivali), if chanted in worship, produces excellent gain and offerings.

Katha of Phra Kwamphadi

[Verse:] Having heard and understood the word of the Wheel of the Dhamma, he attained his own state, close [to liberation] — an Arahant in the world, working for the welfare of all worlds. Venerable one, named Kwampati, well known throughout the world, son of Brahma, the great elder, an Arahant, foremost, a sage; there is no elder his equal; gandhabbas, asuras, devas, Sakka [Indra], and Brahma all honour him. Homage to the Buddha, and to Kwampatissa; homage to the Dhamma, and to Kwampatissa; homage to the Sangha, and to Kwampatissa. Well-being, the excellent happiness of the Dhamma, the Wheel of Dhamma, most excellent.

This katha of Phra Kwamphadi (Phra Kaccayana) should be chanted together with the katha of Phra Chimphli [Sivali], to obtain excellent gain and offerings, and it also wards off danger.

Katha of Worship for Seeking Gain, One for Each of the 7 Days

Sivali, of great renown — may every gain come to be; by the Elder's power, may it ever be so, and may I be dear to all. — On Sunday, recite 6 times.

Whoever it may be — man or woman, far or near — by the Elder's power, may it ever be so, and may I be dear to all. — On Monday, recite 15 times.

Sivali the great elder, ever dwelling apart amid the requisites — victory and great gain; may every gain be mine, always. — On Tuesday, recite 8 times.

[A Pali-styled formula invoking a lord's favour, asking that welfare come continually and bring every happiness.] — On Wednesday, recite 7 times.

Sivali the great elder, honoured by yakkhas and devas, ever dwelling apart amid the requisites — I pay homage to him always. — On Thursday, recite 19 times.

Sivali the great elder, honoured by hosts of deities, ever dwelling apart amid the requisites — may he grant me great gain; by that gain may I attain the highest; may every gain be mine, always. — On Friday, recite 21 times.

Sivali, of great renown, honoured by Indra and Brahma — may he grant me success in every gain; by the Elder's power, may I be ever happy and dear to all. — On Saturday, recite 10 times.

This katha should be chanted in worship regularly; do this all seven days, and it will bring excellent gain and offerings.

Heart-Mantra of Phra Chimphli

Na-cha-li-ti — may there be accomplished gain, a mind at peace, ever so, and may I be dear to all; may all people, the multitude, from every direction, gather together; those who eat at proper times and those who eat at improper times alike shall come, finding me dear to them.

This katha: if you are going out anywhere to seek gain, recite it...

...go, then, and gain will come; recite it faithfully every day, and food, gain, and offerings will result.

Katha of the Great Rich Man (Maha Setthi)

The Four Foundations of Mindfulness; the Four Bases of Success; right livelihood. — Say three times.

Mani-chinda [the wishing-jewel of the mind] — let giving flow ceaselessly to me; may servants and slaves, male and female, be pleased and feel affection for me; may mother and child, all people, the multitude, all men and the multitude of men, all women and the multitude of women, gather round and cling to me. — Say three times.

[A string of mystic syllables:] veda-sagu, kusa-tave, taya-sata, ta-saya-ta, sa-sathiku, kutisasa, kutakukukutaku. — Say three times.

These three katha verses are to be recited in this order, for use in making holy water: take three shoots of the sawat plant, three shoots of the kalong plant, and three shoots of the rak plant; bind them together and cut off the head and tail ends of the bundle...

...for dipping to make holy water for sprinkling — one may sprinkle it on merchandise, or on a person; go, and one's wish will be fulfilled. Whoever does this regularly will gain wealth and become a rich man (setthi).

Katha for Making Holy Water to Sell Goods Well

[A mantra-like formula built from the words "Buddha" and "Dhamma" rearranged and echoed in a chant-like pattern; its power lies in the sound rather than in plain sense.]

This katha, used to make holy water for sprinkling, makes goods sell exceedingly well.

Homage of the Buddha to the many people; come, minds; come, humans; come, gain; come, loving-kindness. In the Rose-Apple Continent [the human world], may the minds of women and men come and bind themselves to me.

This katha, used to make holy water for sprinkling, makes goods sell exceedingly well.

Katha for Summoning People

Ma-a-u — Siwa, Brahma, my mind, the minds of human beings — women and men everywhere across the whole earth — come, come, arrive; may every single person have a mind to love me. U-a-ma — may they throng together and come...

A-ma-u — worship me without ever ceasing; every offering shall bring great gain to me.

Ma-a-u — Siwang, Brahma, my mind, come; whether it be flower, incense, or perfume, whether a prince or a princess, a chief queen or a lesser queen, a king, a rich man, an ascetic, a brahmin, a woman, a man, a merchant man or a merchant woman — come, come, and be a worshipper; I pay homage always.

These two katha go together: the first is used to consecrate fragrant incense before it is lit; the second is chanted in worship of the Buddha and calls people to bring gain and offerings. Excellent for trade.

Katha of Nang Kwak

Om, glorious, victorious, encircling one; the grandfather spirit of the green mountain has a single child, named Nang Kwak [the Beckoning Lady]. Men who see her love her, women who see her greet her, all without exception. Merchants take me [her] along to trade in distant lands. I shall trade in fine rings and gain a hundred thousand measures a day; I shall trade in every kind of goods and succeed...

...smoothly. I shall trade in silver and get enough silver to fill a heap; I shall trade in gold and get enough gold to fill baskets carried home. In three months I shall become a rich man; in three years, a sea-going merchant. The venerable hermit-sage granted this power to his one and only child. Svaha.

This katha of Nang Kwak may be recited while going out to trade, or used for making holy water to sprinkle; it makes trade prosper.

Katha for Seeking Gain and Loving-Kindness

I am one who gains; may gain come to be mine; may gain and honour be paid to me; may all devas and all humans hold me dear and protect me; may I be honoured by both humans and devas. Thus.

This katha: if you wish to obtain gain from any person, or wish someone to feel affection for you, write their name on the palm of your hand, or place it on a betel leaf together with your wish; consecrate it with this katha three times, then eat it and continue murmuring the incantation afterward. When they see your face they will feel affection and love for you, and they will surely bring you gain and offerings.

A-ma-u — worship me without ever ceasing; every offering shall bring great gain to me.

Ma-a-u — Siwang, Brahma, my mind, come; whether it be flower, incense, or perfume, whether a prince or a princess, a chief queen or a lesser queen, a king, a rich man, an ascetic, a brahmin, a woman, a man, a merchant man or a merchant woman — come, come, and be a worshipper; I pay homage always.

These two katha go together: the first is used to consecrate fragrant incense before it is lit; the second is chanted in worship of the Buddha and calls people to bring gain and offerings. Excellent for trade.

Katha of Nang Kwak

Om, glorious, victorious, encircling one; the grandfather spirit of the green mountain has a single child, named Nang Kwak [the Beckoning Lady]. Men who see her love her, women who see her greet her, all without exception. Merchants take me [her] along to trade in distant lands. I shall trade in fine rings and gain a hundred thousand measures a day; I shall trade in every kind of goods and succeed...

[Note: this page's image is a duplicate scan of the leaf printed as page 131 (page_no 139); the content shown is identical to that page.]

...smoothly. I shall trade in silver and get enough silver to fill a heap; I shall trade in gold and get enough gold to fill baskets carried home. In three months I shall become a rich man; in three years, a sea-going merchant. The venerable hermit-sage granted this power to his one and only child. Svaha.

This katha of Nang Kwak may be recited while going out to trade, or used for making holy water to sprinkle; it makes trade prosper.

Katha for Seeking Gain and Loving-Kindness

I am one who gains; may gain come to be mine; may gain and honour be paid to me; may all devas and all humans hold me dear and protect me; may I be honoured by both humans and devas. Thus.

This katha: if you wish to obtain gain from any person, or wish someone to feel affection for you, write their name on the palm of your hand, or place it on a betel leaf together with your wish; consecrate it with this katha three times, then eat it and continue murmuring the incantation afterward. When they see your face they will feel affection and love for you, and they will surely bring you gain and offerings.

[Note: this page's image is a duplicate scan of the leaf printed as page 132 (page_no 140); the content shown is identical to that page.]

The Jinapanjara Katha ("Victors' Armour")

[The opening of the well-known Pali protective chant:] The Buddhas, seated upon the seat of victory, having conquered Mara and his mount, and possessed of the taste of the Four Noble Truths — these twenty-eight foremost Buddhas, leaders and bulls among men beginning with Tanhankara, are all established upon my head; the Lord of Sages [the Buddha] is enthroned at my crown; the Dhamma, doubly radiant, is established within me; the Sangha, the mine of every virtue, is established in my chest; Anuruddha and Sariputta at my right ear, Kondanna at the back of my head, Moggallana at my left; at my right ear, quickly, Ananda and Rahula; Kassapa and Mahanama at the back of my left ear; at the crown of my head, like the shining sun, seated there, glorious and resplendent, is the foremost of sages, the Elder Kumarakassapa, the great seer, eloquent of speech, ever established at my mouth; Punna the mine of virtue, and Angulimala, and Upali, Nanda, and Sivali — these five Elders are set as beauty-marks upon my brow; the remaining eighty great Elders — the Conquerors and the disciples of the Conqueror...

The Jinapanjara Katha ("Victors' Armour")

[The opening of the well-known Pali protective chant:] The Buddhas, seated upon the seat of victory, having conquered Mara and his mount, and possessed of the taste of the Four Noble Truths — these twenty-eight foremost Buddhas, leaders and bulls among men beginning with Tanhankara, are all established upon my head; the Lord of Sages [the Buddha] is enthroned at my crown; the Dhamma, doubly radiant, is established within me; the Sangha, the mine of every virtue, is established in my chest; Anuruddha and Sariputta at my right ear, Kondanna at the back of my head, Moggallana at my left; at my right ear, quickly, Ananda and Rahula; Kassapa and Mahanama at the back of my left ear; at the crown of my head, like the shining sun, seated there, glorious and resplendent, is the foremost of sages, the Elder Kumarakassapa, the great seer, eloquent of speech, ever established at my mouth; Punna the mine of virtue, and Angulimala, and Upali, Nanda, and Sivali — these five Elders are set as beauty-marks upon my brow; the remaining eighty great Elders — the Conquerors and the disciples of the Conqueror...

[Note: this page's image is a duplicate scan of the leaf printed as page 133 (page_no 143); the content shown is identical to that page.]

[Tail end of the Pali Jinapanjara ("Victor's Armour") gatha:] ...these eighty great elders, the Victorious Ones, possessed of the taste of victory, firm through the power of virtue, are set upon my fingers. The Ratana [paritta] was in front of me, on my right the power of the Metta Sutta, the Dhajagga [Sutta] behind me, the Angulimala [paritta] as protection; the Khandhamora Paritta and the Atanatiya Sutta formed a canopy in the sky above, and the remaining [suttas] formed a surrounding wall — the Victorious Ones, endowed with manifold powers, having raised a sevenfold rampart. May all troubles born of wind, bile and the like, and all afflictions from without and within, be entirely destroyed by the boundless majesty of the Victorious Ones, as I dwell thus, ever engaged in my duties within the Awakened One's armour, abiding in the midst of the Victor's armour upon the earth; may all those great and noble beings ever protect me. Thus well-shielded and well-guarded — by the power of the Victorious Ones I overcome calamity, by the power of the Dhamma I overcome the horde of enemies, by the power of the Sangha I overcome danger; protected by the power of the True Dhamma, I go about wrapped in the paritta of the Victor's armour.

This gatha belongs to Somdet Phra Phutthachan (Toh Phrommarangsi) of Wat Rakhang, a senior ecclesiastical monk in the reign of His Majesty [continues on next page]...

[Continuing from the previous page:] ...King Mongkut. He himself possessed many miraculous powers. He had sacred powder Buddha images made and given away as gifts to the public at large. As for the power of the images he distributed, whoever received one would take it and invoke it, using it to make holy water for curing all manner of sickness and illness. It also showed miraculous power for loving-kindness, popularity, and for warding off harm. Word of this reached His Majesty King Mongkut himself, who came to learn just how the images were made such that these miracles appeared. Upon hearing of this, Somdet Phra Phutthachan (Toh) offered a blessing to inform the King, and together with it presented the Jinabanjara gatha, saying that [the images'] power had been achieved through this most excellent and wondrous gatha.

This gatha has very great and manifold power. Whoever recites and meditates upon it regularly will prosper greatly in wealth and status, and will enjoy a long life, free from all danger and harm. It is used to consecrate holy water for sprinkling, to cure every kind of suffering, sorrow, and sickness — whether caused by black magic, by a spirit's curse, or by a person's curse — all of it can be cured, and will disappear entirely.

...to sprinkle and cure fever, chronic illness, to cure madness, and to dispel inauspicious omens — for every such purpose according to one's wish, it may be used in all cases.

It is used to consecrate amulets and sacred objects, further increasing their miraculous power.

The Gatha of the Buddhas of the Ten Directions

Padumuttara [Buddha guards] the East; in the Southeast, Revata; in the South, Kassapa Buddha; in the Southwest, Sumangala; in the West, Buddhasikhi; in the Northwest, Merankara; in the North, Sakyamuni himself; in the Northeast, Saranankara; below (the nadir), Kakusandha; and above in the sky (the zenith), Dipankara. These are the Buddhas of the ten directions, worthy of royal-dhamma veneration. There is no disease, no danger — only well-being, the bestower of good fortune; there is no suffering, sickness, or peril. May all enemies be utterly destroyed. Through mindfulness, through virtue, through restraint and self-control, and through loving-kindness, may they continually protect [me], with health and happiness, by the power of the future Buddha Metteyya, of great glory and great power. May every blessing and well-being come to me.

This gatha [the Ten-Direction Buddhas gatha] is used to make holy water that cures every kind of danger and disease completely. Chanted and meditated upon, it wards off sickness from all ten directions so that none can arise at all.

If an inauspicious omen or ill-fortune should arise anywhere, recite this gatha to dispel it, turning misfortune into good, and warding off every kind of calamity.

The Gatha of the Arahants of the Eight Directions

The Buddha, supreme, [is set] in the centre; Sariputta in the South; Ananda also in the West; Moggallana in the North; Kondanna in the East; Gavampati in the Northwest; Upali [is set] in the Southeast; Kisapo and Rahula together in the Northeast. All these are auspicious [disciples] of the Buddha; whoever, knowing this, reveres them will in this world be free of suffering and misfortune; by great glory and great power, may victory and well-being be theirs.

This Eight-Direction Arahants gatha is to be used together with the Ten-Direction Buddhas gatha — the two must always be recited paired together.

The Gatha of the Buddha's Joined Alms-Bowl

Just as [the Buddha resolved that] four bowls become one bowl, so resolve thus.

This gatha [recalls how] the Buddha resolved and joined four alms-bowls into a single bowl. It is used to mend wounds, or to knit broken bones back together. One may consecrate raw sesame oil and apply it, or blow the spell onto the injury — it works with especial excellence.

The Great Emptiness (Mahasunya) Gatha

By "Na" — [through] the Buddha's emptiness, may the evil spirit (or disease) of (the sick person's name), root and all, be emptied away with "Na." By "Mo" — [through] the Buddha's emptiness, may the evil spirit (or disease) of (the sick person's name), root and all, be emptied away with "Mo... Phut." [By "Phut"] — [through] the Buddha's emptiness, may the evil spirit (or disease) of (the sick person's name), root and all, be emptied away with "Phuttha." By "Tha" — [through] the Buddha's emptiness, may the evil spirit (or disease) of (the sick person's name), root and all, be emptied away with "Thaya." [By "Ya"] — the Buddha's emptiness, may the evil spirit (or disease) of (the sick person's name), root and all, be emptied away with "Ya..." [continues on next page]

"Na" is empty, "Mo" is empty, "Phut" is empty, "Tha" is empty, "Ya" is empty, "Ma" is empty, "A" is empty, "U" is empty, the deva-syllable is empty, the unknowable syllable is empty — may the evil spirit (or disease) of (the sick person's name), all of it entirely, be emptied away by [the power of] "Namo Buddhaya."

This gatha is for consecrating holy water to be blown, sprayed, or drunk, to cure any illness or evil spirit. If it is a spirit, name it a spirit; if a disease, name it a disease, and give the sick person's name. But if it is a spirit, consecrate lime paste [and apply it] to disperse every kind of spirit-poison.

Self-Protection Gatha

Mabhesi, mabhesi, kingkarana mabhesi, aham pidam janami janami.

This gatha is a spell used to protect oneself. Even when lying down to sleep, consecrate the pillow one rests one's head on; then even should various dangers threaten, one will happen to become aware beforehand. If travelling into the forest, consecrate mercury to carry along — it wards off forest fever very well indeed.

Gatha for Blowing Away Various Poisons

Abhissamejja.

This gatha is used to blow away scorpion venom, centipede venom, and every other kind of poison. It may be recited while pinching [the wound] — it works very well.

Gatha of the Garuda's Power

I am Garuda; I have come; O Naga-king, get away! The serpent above, Garuda below; I take refuge in the Buddha, the Dhamma, and the Sangha — thus [I declare].

This gatha: even if a person appears to have died from a snakebite, pull a hair from the crown of the head and look — if blood then seeps out, this is a sign [of remaining life]. Take three quids of betel-nut and consecrate them with seven recitations, then blow [the spell onto the victim]; they will rise and sit up, not dying. As the fee owed [to the spirit of the spell], take three baht in rice-money and one piece of white cloth — nothing more may be taken.

Gatha for Making Releasing/Untying Holy Water

Namo Buddhassang pasu ujā me a ma u Buddha- [continues on next page]

..."-ssang." "Na" is Lord Kakusandha; "Mo" is Lord Konagamana; "Phut" is Lord Kassapa; "Tha" is the Ascetic Gotama; "Ya" is Lord Sri Ariya Metteyya. By the power and glory of these five Buddhas, may they descend to help, to have mercy on the being obstructed in the womb, whose suffering has reached the point of desperation. By the power of the Ten-Powered One [the Buddha], may he come to overcome whatever was committed through bodily action, verbal action, and mental action done in the past.

By the power of the virtue of the Buddha, the virtue of the Dhamma, and the virtue of the Sangha, may they help push it forth: "Na" — shake, "Mo" — withdraw, "Phut" — loosen, "Tha" — shift, "Ya" — slip free from the place of the four elements; may the passage of the Dhamma be opened, may the Dhamma arrange the aggregates of the body; may the wind-spirit blow to move it from the four elemental abodes; may they together protect and heal. [The passage continues with a chain of protective invocation-syllables, opening with the familiar "iti pi so bhagavā" ("thus indeed is the Blessed One") formula, and naming flesh ("mangsang"), sinew ("naharu"), and bone ("atthi") among strings of sacred syllables that are not further glossed on the page and are transliterated here as printed, continuing onto the next page]

[Continuing the chain of protective syllables from the previous page, transliterated as printed and not further glossed]... may all success come to pass for me, [invoking] the power of true speech and the power of [magical] might, homage to the Buddha, may all accomplishment be mine.

This gatha is used to make holy water for aiding childbirth; give it to the mother to drink, then touch the crown of her head with it three times — the child comes out easily, following after the afterbirth.

Gatha for Withdrawing [the Consecration of] an Ordination Hall or Boundary Markers

[A Pali-style formula on the assembly gathering to formally withdraw a consecrated boundary marker.]

"Na" — move, "Mo" — withdraw, "Phut" — withdraw, "Tha" — shift, "Ya" — slip loose and vanish.

This gatha is used to consecrate holy water for pouring over, bathing in, or drinking, to counter every kind of harmful sorcery worked against a person, whether by spirit-magic or by human magic. It cures love-charm poisoning, cures being struck by sorcerous wind, and buried image- or footprint-curses. Consecrated flour paste may be applied to draw out and completely remove any curse — it can undo sorcery of every kind, whether it must be drawn out, called to gather into an egg, or called onto a taro leaf, all can be done. Anoint with consecrated wild ginger [continues on next page]...

...paste [on the wound]; it cures every kind of pain and swelling. This gatha may be used generally for any kind of counter-sorcery and undoing.

Gatha for Stanching Blood

Avasissatu te sarire mangsang lohitang.

This gatha, recited, stops the flow of blood.

Gatha for Healing Wounds

Varo varannu varado varaharo.

This gatha: for a wound, consecrate lime paste [and apply it]; it may also be used to consecrate and staunch bleeding. It is likewise good for a difficult birth or a retained afterbirth — consecrate holy water and give it to drink to bring about release.

Gatha for Blowing Away a Dog-Bite

Ka kha kha gha nga.

This gatha: consecrate betel-nut, eat it, and blow [the spell] onto the site of a dog's bite; when blowing, recite —

Ja cha, ja cha — cures every kind of dog-poison.

Gatha for Curing Centipede Poison

Om tangong tangong, its body is jointed, its feet number forty. Om, subdue, greatly subdue; by the power of my teacher who has taught me, grant [me] mastery — svaha.

This gatha: if a centipede bites, recite the spell while pinching the bite-wound, pinch [the poison] out and fling it away — if it strikes a person, that person will cry out; if it strikes a dog, the dog will cry out. It works with especial excellence.

The Book of Wondrous Sacred Vedic Spells is here completed in full.