Making Sacred Charms And Amulets

(printed p.ก [1st front-matter folio])

Table of Contents

Topic .......................................................................................... Page Table of contents .......................................................................... ก Concise primer on writing Khom script .......................................... 1 Understanding sacred amulets and talismans .................................. 9 Classifying the types of sacred amulets ..................................... 9 Formulas for inscribing yantra .................................................. 11 Manual for making Phra Chimphli [Sivali] ...................................... 16 Manual for making Phra Khawampabodi [Phra Pidta], form 1 ......... 28 Manual for making Phra Khawampabodi, form 2 ............................ 29 Manual for making Phra Khawampabodi, form 3 ............................ 30 Manual for making Phra Khawampabodi, form 4 ............................ 31 Manual for making Phra Khawampabodi, form 5 ............................ 31 Manual for making Phra Khawampabodi, form 6 ............................ 32 Manual for making Phra Khawampabodi, form 7 ............................ 32 Manual for making Phra Khawampabodi, form 8 ............................ 32 Manual for making Phra Khawampabodi, form 9 ............................ 33 Manual for making Phra Kacchayana [Katyayana] .......................... 33 Manual for modeling a deity figure (thewada) ............................... 33 Manual for modeling a hermit-sage (ruesi) figure, form 1 ............... 34 Manual for modeling a ruesi figure, form 2 ................................... 34 Manual for modeling a ruesi figure, form 3 ................................... 34 Manual for boiling sacred beeswax (si-phueng), form 1 ................. 34 Manual for boiling beeswax, form 2 ............................................. 36 Manual for boiling beeswax, form 3 ............................................. 37 Manual for boiling beeswax, form 4 ............................................. 37 Manual for boiling beeswax, form 5 ............................................. 37

(printed p.ข [2nd front-matter folio]) Manual for boiling beeswax, form 6 ............................................. 38 Manual for boiling beeswax, form 7 ............................................. 39 Manual for boiling beeswax, form 8 ............................................. 40 Manual for boiling beeswax, form 9 ............................................. 41 Manual for boiling beeswax, form 10 ........................................... 42 Manual for boiling beeswax, form 11 ........................................... 44 Manual for boiling beeswax, form 12 ........................................... 45 Manual for boiling beeswax, form 13 ........................................... 46 Manual for boiling beeswax, form 14 ........................................... 47 Manual for boiling sacred oil (nam-man) ...................................... 48 Manual for boiling love-charm oil (nam-man saneh), form 1 .......... 49 Manual for boiling love-charm oil, form 2 .................................... 50 Manual for boiling love-charm oil, form 3 .................................... 50 Manual for boiling love-charm oil, form 4 .................................... 51 Manual for making Phra Rahu, Suriya-prabha, Chandra-prabha ...... 52 Manual for making a doll figure (tukkata) ..................................... 53 Manual for making Nang Kwak, form 1 ......................................... 58 Manual for making Nang Kwak, form 2 ......................................... 59 Manual for making Nang Kwak, form 3 ......................................... 60 Manual for making Nang Kwak, form 4 ......................................... 61 Manual for making Nang Kwak, form 5 ......................................... 62 Manual for making Nang Kwak, form 6 ......................................... 63 Manual for making the phayon [animated effigy] of the Kasak crow . 64 Manual for making Hanuman, form 1 ........................................... 65 Manual for making Hanuman, form 2 ........................................... 65 Manual for making Hanuman, form 3 ........................................... 66 Manual for making Hanuman, form 4 ........................................... 66 Manual for making Hanuman, form 5 ........................................... 67

(printed p.ค [3rd front-matter folio]) Manual for making Hanuman, form 6 ........................................... 67 Manual for making Hanuman, form 7 ........................................... 68 Manual for making Hanuman, form 8 ........................................... 68 Manual for carving a tiger fang (khiao suea), form 1 ..................... 70 Manual for carving a tiger fang, form 2 ........................................ 72 Manual for carving a tiger fang, form 3 ........................................ 72 Manual for carving a tiger fang, form 4 ........................................ 73 Manual for carving a tiger fang, form 5 ........................................ 73 Manual for carving a tiger fang, form 6 ........................................ 74 Manual for carving a tiger fang, form 7 ........................................ 74 Manual for carving a lion (ratchasi) figure .................................... 76 Manual for making a bull-bow (wua thanu), form 1 ....................... 76 Manual for making a bull-bow, form 2 ......................................... 77 Manual for making a buffalo-bow (khwai thanu) ........................... 77 Manual for making an animated effigy (hun phayon), form 1 .......... 77 Manual for making a hun phayon, form 2 ..................................... 78 Manual for making a ritual knife (mit mo), form 1 ......................... 79 Manual for making a mit mo, form 2 ............................................ 81 Manual for making a luk krok [foetus amulet] .............................. 83 Manual for making Kuman Thong ................................................ 84 Manual for making Chao Rak Chao Yom ...................................... 86 Manual for making a ring (waen), form 1 ..................................... 87 Manual for making a ring, form 2 ................................................ 88 Manual for making a ring, form 3 ................................................ 89 Manual for making a ring, form 4 ................................................ 90 Manual for making a ring, form 5 ................................................ 90 Manual for making a ring, form 6 ................................................ 90 Manual for making a ring, form 7 ................................................ 91

(printed p.ง [4th front-matter folio]) Manual for making a ring, form 8 ................................................ 91 Manual for making a crocodile (chorakhe), form 1 ........................ 92 Manual for making a crocodile, form 2 ......................................... 92 Manual for making a bia kaew [cowrie-shell amulet] ..................... 93 Manual for making a palat khik [phallic amulet], form 1 ................ 93 Manual for making a palat khik, form 2 ........................................ 94 Manual for making a palat khik, form 3 ........................................ 94 Manual for making a red-vine rosary (prakham thao-wok daeng) .... 95 Manual for making a single-bead rosary (prakham thon), form 1 .... 95 Manual for making a single-bead rosary, form 2 ........................... 95 Manual for making a 5-bead rosary, form 1 .................................. 96 Manual for making a 5-bead rosary, form 2 .................................. 97 Manual for making a 5-bead rosary, form 3 .................................. 98 Manual for making a 5-bead rosary, form 4 .................................. 98 Manual for making a 5-bead rosary, form 5 .................................. 99 Manual for making a 9-bead rosary .............................................. 99 Manual for making a 7-bead rosary .............................................. 100 Manual for making the "Phra Chao Kluen Trai-phop" rosary .......... 101 Manual for making a black-jequirity-seed rosary (makham dam) .... 109 Manual for making a 108-bead rosary, form 1 .............................. 112 Manual for making a 108-bead rosary, form 2 .............................. 112 Manual for making a 108-bead rosary, form 3 .............................. 113 Manual for making a 108-bead rosary, form 4 .............................. 113 Manual for making a 108-bead rosary, form 5 .............................. 114 Manual for making a swallow-amulet (luk om), form 1 .................. 114 Manual for making a luk om, form 2 ............................................ 115 Manual for making a luk om, form 3 ............................................ 115 Manual for making a luk om, form 4 ............................................ 116

(printed p.จ [5th front-matter folio]) Manual for making a luk om, form 5 ............................................ 116 Manual for making a waist-cord (chueak khat), form 1 .................. 117 Manual for making a chueak khat, form 2 ..................................... 118 Manual for making a chueak khat, form 3 ..................................... 120 Manual for making a rattan waist-belt (wai khat eo) ...................... 121 Manual for making a ghost-subduing rattan (wai kamrap phi) ......... 121 Manual for making silver and gold carp fish (pla tapian) ............... 122 Manual for making a gold carp fish ............................................. 122 Manual for making a 3-roll takrut (for trade/commerce) ................ 123 Manual for making a Chakraphat (universal-monarch) takrut (trade) 124 Manual for making a "golden-tongued myna" (salika lin thong) takrut 125 Manual for making a salika lin thong takrut .................................. 125 Manual for making a salika lin thong takrut .................................. 126 Manual for making a "myna gripping the coffin-mouth" amulet ...... 126 Manual for making a Salika Mahosot takrut .................................. 127 Manual for making a single takrut ("rain of a hundred-thousand") .. 128 Manual for making a single takrut ("life-partner") ......................... 130 Manual for making a single takrut ("life-partner") ......................... 132 Manual for making a single takrut ("dok chan") ............................ 133 Manual for making a single takrut ("Maha Jang-ngang," stunning) .. 135 Manual for making a single takrut ("Phra Phineswan/Phinet") ........ 136 Manual for making a single takrut ("Saturday full moon") .............. 137 Manual for making a single takrut ("Samphutthe") ........................ 138 Manual for making a single takrut ("lac-coated") ........................... 139 Manual for making a 4-roll takrut, "four-sided diamond" ............... 139 Manual for making a 5-roll phisamon amulet ................................ 140 Manual for making a 9-roll takrut ................................................ 140 Manual for making a takrut of reed-bamboo (mai ruak) ................. 141

(printed p.ฉ [6th front-matter folio]) Manual for making a phisamon "phet lik" (diamond-deflecting) ...... 141 Manual for making a tiger-skin takrut, form 1 ............................... 142 Manual for making a tiger-skin takrut, form 2 ............................... 143 Manual for making a tiger-skin takrut, form 3 ............................... 144 Manual for making a tiger-skin takrut, form 4 ............................... 144 Manual for making a medicine bar (thaeng ya) ............................. 145 Manual for making a betel-nut amulet (luk mak) ........................... 145 Manual for inscribing the crown/scalp of one who died a violent death 146 Manual for inscribing a shoulder-cloth (pha phat ba) .................... 146 Manual for inscribing a cudgel (krabong) .................................... 147 Manual for making a sawat-seed amulet (luk sawat) ..................... 147 Manual for making the weapon of Phaya Yom [Yama] ................... 148 Manual for making an apple-snail amulet (hoi khong) .................... 148 Manual for making a staff (mai thao), form 1 ............................... 148 Manual for making a staff, form 2 ................................................ 149 Manual for inscribing a handkerchief (pha chet na), form 1 ........... 150 Manual for inscribing a handkerchief, form 2 ............................... 151 Manual for inscribing a handkerchief, form 3 ............................... 152 Manual for inscribing a yantra to set under an incense burner, to summon [customers] 153 Manual for making a Phra Chimphli [Sivali] banner ...................... 154 Manual for making a Phra Chulamani banner ............................... 155 Manual for making a votive lamp (prathip bucha) ......................... 156 Manual for making a ceremonial fan (phat), form 1 ....................... 159 Manual for making a fan, form 2 ................................................. 160 Manual for making a fan, form 3 ................................................. 161 Manual for making a fan, form 4 ................................................. 162

(printed p.1)

A Concise Primer on Writing Khom Script

[diagram: a headline phrase rendered in Khom (Aksara Khom) script]

Beneath it, the Thai reading: na mo phut tha ya sit thang — i.e. the sacred syllables "Namo Buddhaya Siddhang," a protective invocation used as the opening/heading example.

[diagram: a chart of Khom vowel and consonant glyphs, each glossed underneath in Thai phonetics]

row 1 (vowels): a aa i ii u uu e ai row 2 (consonants): ka kha kha ma nga ja na cha na nya row 3: ta tha tha tha na ta ka tha tha na row 4: pa pha pha ka ma ya ra la wa sa row 5: tha la ang or (Each row pairs a Khom glyph with its Thai phonetic value; this is the alphabet-learning plate.)

(printed p.2)

The "Mae Ka-Ka" Spelling Declension

[diagram: a large syllabary grid teaching how each consonant combines with the vowels; every Khom cluster is glossed in Thai underneath. Columns cycle through short/long vowels (a, aa, i, ii, u, uu, e, ai) and the finals -ng (…ung), -…ing, -…ang, -…or.]

row k-: ka kaa ki kii ku kuu ke kai kung king kang kor row kh-: kha khaa khi khii khu khuu khe khai khung khing khang khor row kh-: kha khaa khi khii khu khuu khe khai khung khing khang khor row m-: ma maa mi mii mu muu me mai mung ming mang mor row ng-: nga ngaa ngi ngii ngu nguu nge ngai ngung nging ngang ngor row j-: ja jaa ji jii ju juu je jai jung jing jang jor row ch-: cha chaa chi chii chu chuu che chai chung ching chang chor row ch-: cha chaa chi chii chu chuu che cho chung ching chang chor row m-/ny series: ma maa mi mii mu muu me mai mung ming mang mor row ny-: nya nyaa nyi nyii nyu nyuu nye nyai nyung nying nyang nyor row t-(ฏ): ta taa ti tii tu tuu te tai tung ting tang tor (A drill plate: it simply runs each consonant through the full vowel set.)

(printed p.3)

[diagram: continuation of the "mae ka-ka" spelling grid with further consonant series, each Khom cluster glossed in Thai; same vowel and final columns as the previous page]

row th-: tha thaa thi thii thu thuu the tho thung thing thang thor row th-(ฒ): tha thaa thi thii thu thuu the thai thung thing thang thor row n-(ณ): na naa ni nii nu nuu ne nai nung ning nang nor row t-: ta taa ti tii tu tuu te tai tung ting tang tor row k-: ka kaa ki kii ku kuu ke kai kung king kang kor row th-: tha thaa thi thii thu thuu the tho thung thing thang thor row th-(ธ): tha thaa thi thii thu thuu the thai thung thing thang thor row n-: na naa ni nii nu nuu ne nai nung ning nang nor row p-: pa paa pi pii pu puu pe pai pung ping pang por row ph-(ผ): pha phaa phi phii phu phuu phe phai phung phing phang phor row ph-(พ): pha phaa phi phii phu phuu phe pho phung phing phang phor row k-/ph series: ka kaa ki kii ku kuu ke kai kung king kang kor (Same drill: each consonant run through the full vowel set.)

(printed p.4)

[diagram: continuation of the "mae ka-ka" spelling grid with the remaining consonant series, each Khom cluster glossed in Thai; same vowel and final columns]

row m-: ma maa mi mii mu muu me mai mung ming mang mor row y-: ya yaa yi yii yu yuu ye yai yung ying yang yor row r-: ra raa ri rii ru ruu re rai rung ring rang ror row l-: la laa li lii lu luu le lai lung ling lang lor row w-: wa waa wi wii wu wuu we wai wung wing wang wor row s-: sa saa si sii su suu se sai sung sing sang sor row h-: ha haa hi hii hu huu he ho hung hing hang hor row ph-: pha phaa phi phii phu phuu phe phai phung phing phang phor (Final drill plate completing the consonant series through the full vowel set.)

(printed p.5)

The "Mae Kan-Na" Declension

[diagram: Khom clusters for the "mae kan-na" series (consonant with a -n final), each glossed in Thai]

kan-na kan-naa kan-ni kan-nii kan-nu kan-nuu kan-ne kan-nai kan-nung kan-ning kan-nang kan-nor

The "Mae Kan-Na" (retroflex) Declension

[diagram: Khom clusters for the retroflex-ณ series, each glossed in Thai]

kanna kannaa kanni kannii kannu kannuu kanne kanno kannung kanning kannang kannor

The "Mae Kap-Pa" Declension

[diagram: Khom clusters for the "mae kap-pa" series (consonant with a -p final), each glossed in Thai]

kappa kappaa kappi kappii kappu kappuu kappe kappo kappung kapping kappang kappor

The "Mae Kan-La" Declension

[diagram: Khom clusters for the "mae kan-la" series (consonant with an -l final), each glossed in Thai]

kanla kanlaa kanli kanlii kanlu kanluu kanle kanlo kanlung kanling kanlang kanlor (Four spelling-declension plates showing how nasal/lateral finals combine with the vowel set in Khom.)

(printed p.6)

Spelling-out of the "kappa" class

[diagram: 12 Khom-script syllable glyphs in two rows, each with a Thai transliteration beneath — a syllabary drill combining the base consonants with each vowel]

kappa kappaa kappi kappii kappu kappuu kappe kappai kappung kapping kappang kappo

Spelling-out of the "kappha" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kappha kapphaa kapphi kapphii kapphu kapphuu kapphe kapphai kapphung kapphing kapphang kappho

Spelling-out of the "katta" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

katta kattaa katti kattii kattu kattuu katte kattai kattung katting kattang katto

Spelling-out of the "katca" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

katca katcaa katci katcii katcu katcuu katce katcai katcung katcing katcang katco

(printed p.7)

Spelling-out of the "katcha" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

katcha katchaa katchi katchii katchu katchuu katche katchai katchung katching katchang katcho

Spelling-out of the "katya/kañca" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kañca kañcaa kañci kañcii kañcu kañcuu kañce kañcai kañcung kañcing kañcang kañco

Spelling-out of the "kakka" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kakka kakkaa kakki kakkii kakku kakkuu kakke kakkai kakkung kakking kakkang kakko

Spelling-out of the "kakkha" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kakkha kakkhaa kakkhi kakkhii kakkhu kakkhuu kakkhe kakkhai kakkhung kakkhing kakkhang kakkho

(printed p.8)

Spelling-out of the "kangnga" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kangnga kangngaa kangngi kangngii kangngu kangnguu kangnge kangngai kangngung kangnging kangngang kangngo

Spelling-out of the "kamma" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kamma kammaa kammi kammii kammu kammuu kamme kammai kammung kamming kammang kammo

Spelling-out of the "kayya" class

[diagram: 12 Khom-script syllable glyphs, two rows, transliterated below]

kayya kayyaa kayyi kayyii kayyu kayyuu kayye kayyai kayyung kayying kayyang kayyo

(printed p.9)

Understanding sacred amulets and charms (khrueang-rang khong-khlang)

In Thai society, belief in sacred amulets and charms goes back a very long time. From the past down to the present these beliefs are still held; moreover, at present amulets and charms are still being made in many novel and unusual forms, of many kinds, to answer the boundless and endless cravings of human beings. As for the meaning of the term "khrueang-rang khong-khlang," the Royal Institute Dictionary of B.E. 2542 (1999) gives a brief definition: khrueang-rang (n.) is an object held to protect one from harm — so that guns will not fire and blades cannot cut — such as a takrut (rolled amulet), a yantra cloth, or lek-lai (magical metal); and khong-khlang (n.) is an object possessing sacred power, believed able to grant one's wishes. The term khrueang-rang khong-khlang corresponds to the English word "Amulet." The meaning of "Amulet" in the Longman Dictionary of Contemporary English is given as: "An object worn in the belief that it will protect one against evil, disease, bad luck" (an object worn in the faith that it will help protect one from harm, evil, and misfortune).

Classifying sacred amulets and charms

Amulets and charms can be broadly divided into 2 types: those that arise on their own in nature, and those that human beings make.

Amulets and charms that arise on their own in nature

Amulets and charms that occur naturally were the first kind of amulet in the world that humans put to use, out of a belief that such objects have a special power within themselves — often called "khong thon-sit" (self-sufficient sacred objects) — for example fangs, horns, ivory (tusks), khot (concretions/bezoars), various minerals, and so on.

Amulets and charms that human beings make

Man-made amulets and charms means taking some object — whether believed to have special virtue in itself or not — and shaping it into various forms, whether inscribed with sacred letters and yantra or not, then charging it with mantras and incantations so that it manifests power and virtue according to the maker's wish; for example takrut, yantra cloth, tiger (figures), Hanuman, Nang Kwak, the phla-tapian (carp charm), see-phueng (magic lip-wax), and so on. In this book we will speak of the man-made amulets and charms that the master-adepts (kechi-achan) of former times created, so that those who wish to rely on them, or who revere and trust in them, may take them up for use in accord with their own occupation.

(printed p.10) As for the old-style amulets and charms gathered in this book, one will notice that the materials or substances (muan-san) used to make them are not many at all — which differs greatly from the making of sacred amulets in the present era. Nowadays makers place the emphasis mostly on the substances, holding to the value that the more substances one adds, and the stranger and more exotic they are, the better and more potent the amulet. This is not to say that amulets containing many substances — a hundred or a thousand kinds — do not exist or cannot be made; only that the maker must have knowledge and understanding of the qualities and the harms of each thing, rather than adding in everything that anyone happens to praise. Several good substances combined may reinforce one another, or they may just as well cancel one another out. Therefore the wise should consider carefully beforehand. Old-style amulets, even though they contain no great quantity of materials or substances, follow the principle of "little but much" — that is, though the materials may not be many, they are rich in detail; for the ancient master-adepts gave importance from the very start, from going to gather and seek out the substances. They had to prepare flowers, incense and candles, and betel-and-areca, and go make an offering-rite (phli-kam) to ask permission to take a portion for the making. If the object involved spirits or the guardian of the place, there also had to be raw offerings — a fish with head and tail, white liquor — assembled as part of the offering-rite, before the material could be brought and made into an amulet and made sacred as the ancients did. Whereas at present, finding substances is not hard as it was in former days, because there are people who seek them out and deliver them for sale to one's very door. Some substance-gatherers perform the offering-rite properly; others simply take them bluntly. Such an act, compared to the love of a young man and woman, is like getting only the body but not winning the heart. Therefore the learned adept, when he has bought such substances, will perform a rousing of their power and call upon the guardian spirits to make announcement once again as well. Once the materials and substances have been obtained, one must make holy water to wash away whatever defilement may cling to the object, so that it becomes pure and auspicious; only then is it carved, molded, or ground as desired. While working, one must recite the prescribed incantations; and if one is grinding the substances, the mortar-stone and the grinding-pestle must also be inscribed with yantra. In some schools of thought, sacred letters are also inscribed on the fingernails, the "wind-gate," and the forehead of the maker. As for the place where the carving, molding, or grinding is to be done: some amulets must be made in the ubosot (ordination hall), some in the cemetery, some require a royal-fence with parasols and banners, a canopy of 3, 4, or 7 tiers, with the full offerings of homage to the teacher — all according to each person's own teacher. As for these details, the manuals do not state them clearly. This may be a deliberate device (kuson-lobai) of the teachers, so that disciples will be eager for knowledge and keen to approach their teachers, and will watch and observe attentively as their teacher performs each of the various acts, and so on.

(printed p.11) Some amulets, once carved or molded, have substances inserted into them and are inscribed with sacred letters and yantra numerals; some are inscribed with letters and numerals and then have the substances sealed inside; some have material inscribed with letters and are then cast, smelted, boiled, or braided — but in most cases sacred letters and yantra numerals are always involved. Some yantra have their own specific formulas; some are not specified. Therefore we here also set down the general (universal) formulas for inscribing yantra, as follows:

Formulas for inscribing yantra

For a triangular yantra, while drawing the lines, recite thus:

For a square yantra, while drawing the lines, recite thus:

For a round yantra, while drawing the lines, recite thus:

For a figural yantra (image-yantra), for all the various figures, inscribe with the 32 bodily parts (akan 32), namely:

The "yantra-bones" — that is, the lines drawn back and forth through the yantra — when inscribed, inscribe with this formula:

Joining a yantra line: when it becomes necessary to pause while drawing a yantra line, so that it is not drawn all in one stroke, then when resuming the stroke recite this formula to join the line:

When the yantra lines are fully drawn, tie off (knot) the corners of the yantra. For a square yantra, tie off with this formula:

If it is another yantra, such as a triangular one, when tying off, tie off with this formula:

Inscribing letters and numerals: when inscribing letters and numerals in the yantra, inscribe with these formulas: For letters:

For numerals:

(printed p.12) Having inscribed them, one must then "fasten/fix" (krung) them so that they remain firm and permanent forever, because there is a held view that letters or numerals, if inscribed but not fastened, may slip away and vanish (that is, they degrade/lose potency). To fasten letters:

To fasten numerals:

In inscribing these letters and numerals there is also another formula widely and popularly used: for whatever character one is about to inscribe, recite that character each time first. For example, to inscribe "Na-mo-phut-tha-ya," inscribe in this manner:

[katha set — recited syllable-by-syllable while inscribing each letter of Na-mo-phut-tha-ya] Or to inscribe numerals, inscribe in this manner:

[katha set — each recited while inscribing the corresponding numeral] One may use the formulas inscribed in this manner too. Once inscribed, fasten them. As for those numerals in particular, consider: the katha brought to be used for inscribing should be made equal to the count of that numeral — any such may be used. For example, for the numeral 4 one may use "ca-ka-ka-sa," or one may use "thu-sa-ma-ni." Besides inscribing yantra, letters, and numerals, there is also the inscribing of the "body of the Buddha" (ong-phra) and of the half-disc sun-and-moon and the unalom, set as accompaniments within the yantra. The formulas for inscribing these are laid down as follows: Inscribing the Buddha-figure: it is to be inscribed in 3 sections together, namely: Inscribe the upper section, taken to be the head, first — inscribe with this formula:

Inscribe the second, middle section, taken to be the body — inscribe with this formula:

Inscribe the third, lowest section, taken to be the feet — inscribe with this formula:

(printed p.13)

Inscribing the sun and moon: the formulas here take them to be the sun and the moon themselves, which exist as the presiding lords of the world, bringing growth and prosperity to humans, animals, and all things upon this earth. To inscribe the moon, inscribe with this formula:

Inscribing the unalom: the unalom is simply the letter "u" of the Khom script written upside down; it is a sign denoting all the Noble Ones who have attained the supreme supramundane Dhamma, the cord of craving utterly severed, no longer agitated as ordinary people are — the breath running straight through the void at the crown of their head goes straight, not gushing wildly, like the shape of the unalom. In inscribing yantra numerals, when the final stage is about to be completed, one then inscribes the unalom as an accompaniment. The unalom, at its zig-zag part, is popularly done in 3 styles: 3 zig-zags, 5 zig-zags, and 9 zig-zags, after which a long straight line is drawn upward. The zig-zags are not fixed — 3, 5, or 9 may be used, as one prefers. The formula for inscribing the unalom:

For 3 zig-zags:

For 5 zig-zags:

For 9 zig-zags:

While drawing the straight line, recite:

The completion formula: every yantra, once finished, should be given the naming/leading formula, and one should also name what kind of yantra it is — for example, if it is for invulnerability (khong-kraphan), name it a khong-kraphan yantra; if for evasion of danger (khlaeo-khlat), name it a khlaeo-khlat yantra; if for loving-kindness (metta), name it a metta yantra, and so on. The naming formula used is as follows:

This formula is the completion formula used to charge the yantra; even if anything is lacking or defective, it may be perfected by this formula. Moreover, among the various yantra the shapes are often unlike one another — for instance, some are made as lotus-petals extending out,

(printed p.14) If one is to draw the yantra lines as the ancient masters of old devised and distinguished them, as stated above, one should hold to the formula inscribed as follows as the basic ground:

And in some places they also inscribe them in the form of an arrow, or in the form of a banner. When inscribing these, one may use the formula already stated, or one may inscribe with a specific formula as follows: To inscribe a banner-shaped yantra, inscribe with this formula:

To inscribe a lotus-petal-shaped yantra, inscribe with this formula:

To inscribe a naga-serpent-shaped yantra, inscribe with this formula:

To inscribe an arrow, which is regarded as the arrow of Phra Narai (Vishnu), for warding off various dangers or for subduing enemies, inscribe with this katha:

Some versions run thus:

Of these two arrow-incantations, choose whichever to use. But the arrow inscribed with an incantation is usually the arrow inscribed in yantra concerned with sorcery — making spells (atan), molding figures and burying tokens, and the like. If it is a yantra concerned with protection from danger, the popular formula is:

When the sacred letters and yantra-numerals have been inscribed, or the substances inserted, or the amulet we are making has been fully assembled, it must then be "completed/consummated," which is a declaration that the thing made has arisen and come into being complete. Recite with this passage:

When it is consummated, then call its name, thus:

Once completed thus, the amulet that has been made is then taken to be consecrated (pluk-sek) as prescribed. In the consecration there will be the setting out of offerings to the teacher and the establishing of the various ritual precincts (monthon-phithi); even though the manuals do not specify these, one should know they are necessary. Likewise, one must know the auspicious and inauspicious directions for each day.

(printed p.15)

This book gathers 42 kinds of amulet-making manuals, and 158 different forms of making amulets and charms

1. Manual for making Phra Phakawambodi (Phra Sangkajai/closed-eyes Buddha) 2. Manual for molding a deva figure 3. Manual for molding a rishi (lersi) figure 4. Manual for boiling see-phueng (magic lip-wax) 5. Manual for boiling love-charm oil (nam-man sane) 6. Manual for making Phra Rahu 7. Manual for making dolls 8. Manual for making Nang Kwak 9. Manual for making a phayon (animated spirit-figure) 10. Manual for making Hanuman 11. Manual for carving a tiger-fang 12. Manual for carving a lion (rachasi) figure 13. Manual for making a wua-thanu (bull-of-the-bow charm) 14. Manual for making a khwai-thanu (buffalo-of-the-bow charm) 15. Manual for making a mit-mo (ritual sorcerer's knife) 16. Manual for making a luk-krok (stillborn-child charm) 17. Manual for making Kuman Thong 18. Manual for making Chao Rak-yom 19. Manual for making rings 20. Manual for making a crocodile 21. Manual for making a bia-kae (protective cowrie) 22. Manual for making a palad-khik (phallic charm) 23. Manual for making prayer-beads 24. Manual for making a luk-om (mouth-pellet charm) 25. Manual for making a chueak-khat (waist-cord) 26. Manual for making a rattan spirit-subduing rod 27. Manual for making a phla-tapian (carp charm) 28. Manual for making takrut 29. Manual for making a tiger-skin takrut 30. Manual for making a luk-mak (areca-nut charm) 31. Manual for making a luk-sawat (sawat-seed charm) 32. Manual for making the weapon of Phaya Yom (Yama) 33. Manual for making a hoi-khong (apple-snail charm) 34. Manual for making a staff 35. Manual for making a Phra Nimphali banner 36. Manual for making a Phra Chulamani banner 37. Manual for making a votive lamp 38. Manual for making a fan 39. Manual for inscribing a handkerchief 40. Manual for inscribing a cudgel 41. Manual for inscribing a shoulder-cloth 42. Manual for inscribing the crown-of-the-head of one who died a violent death (phi-tai-hong) What has been described here is only rough basic knowledge. The making of amulets differs in minor details from school to school, according to each one's own teacher. Those who take this book up to study should not use the knowledge in it to bully or oppress others. This "bullying" does not mean striking someone over the head with the book, but means using one's own knowledge to judge or criticize others as wrong merely because they do things differently from one's own manual. Refraining from this is a virtue the practitioner of the occult (nak-saiyawet) ought to have, for manuals differ from person to person, and it is natural that they should differ.

(printed p.16)

Manual for making Phra Chimphali

[diagram: a seated Buddha figure covering his face with both hands (the "closed-face" Phra Pidta / Phra Chimphali posture), ringed by Khom syllables — three above the head, one on each side, and one at each side of the lap. These are the sacred letters to be inscribed on the figure.]

On the body of the figure, inscribe the sacred letters as follows: Siddhikariya. This holy manual of Phra Khru Thep dates from the time of Phra Naret (King Naresuan) who recovered the great capital; it came from the great elder Phra Maha-thera Sitthi-sumet of Wat Hua-mueang, Sing Buri, from the time of Phra Narai of Lopburi, who was the royal son of King Prasat Thong — King Narai of Lopburi. It came from Phra Phrom, then from Chao Phraya Kosa Chamnan, then from Phraya Decho, then from Luang Sorasak, then from Phra Wichai of Wat Tha-ngu-hao, then from the teacher Phra Achan Khong Hora, then from the adept masters handing it down one after another without end. Whether one be an ascetic or a householder, one might well become a phraya (lord), and become foremost among the multitude — of such there were very many. For one thing: among the people there were poor men named Nai Sam and Nai Kian, who were royal pages coming and going in the Department of the Registrar (Krom Phra Satsadi). These two men first learned the knowledge from that Phra Maha-rachakhru Sumet; and Nai Kian came to enjoy fortune in the capital, while Nai Sam came to govern Mueang Wiset Chaichan and Mueang Ang Thong — which have remained towns to this day, though formerly they were only the district of Khun Samongkhon. And this manual came from the Sangharaja Taengmo of Wat Phra Mahathat in the capital, then from the elder Ta Khong Hora who dwelt at Wat Lot-chong; it was used to make Nai Sang become a certain Phraya Ratchaphakdi; Nai Yu, being a Khun Chamnan, was made a certain Phraya Chamnan-borirak; then it made Nai Mi become a certain Phraya Aphai-racha. And Maha Chu learned it from the elder Ta Khong Hora, and it was used to make a certain Chao Krom Sukhonthathep; then it was used to make a certain Maha Nak of Wat Tha-prap; then it was used to make a Nai-muen royal page — who rose as high as Phraya Ratchamontri; then it was used to make an elder sister who was a servant, named Nang Phen, become greater than all the multitude.

(printed p.17) Moreover, if one would have it auspicious, one must study it, and then it will succeed just as this holy manual says. What is stated first in this manual — this manual is exceedingly excellent and supreme. If any person wishes to prosper in his conduct in this world and the next, in what brings increase of glory, welfare, and progressing auspiciousness to oneself, it can guard against danger to one's servants, laborers, kin, and wife, and bring oneself supreme happiness in this world and the next. He instructs: take the root of the rak-son (a Melodinus/frangipani-like tree) and carve it into a figure of Phra Phakawambodi, one finger-length and half an inch high, and hollow out the figure. Then take a shoot of rak-son, a shoot of sawat, and a shoot of ka-long, one each, and grind them fine. Then take a yantra wrapping the relic of Phra Sariputta and the relic of Phra Chimphali and insert them into the figure; then seal it tightly shut with underground stingless-bee resin (chan-rong).

[diagram: two square yantra side by side. Left ("this yantra is inscribed for the front") — a diamond set within a square, a stupa/relic form at the center, Khom syllables in the corners and margins, small circles at the points. Right ("this yantra is inscribed for the back") — a 2x2 grid, each cell holding one Khom syllable.]

This yantra for the front This yantra for the back These two yantra wrap the relic to be inserted into the body of the Phra Chimphali figure. When finished, choose a good astrological moment: one set of bai-si offerings, one duck, one chicken, gold and silver rings placed at the top of the bai-si; perform the tham-khwan (spirit-blessing) rite for 3 days; then keep it in a fitting place and honor it every evening and morning without fail. That person will be excellent and supreme, free of all misfortune, harm, and danger, and will prosper in himself beyond all comparison.

[diagram: a large octagonal/square yantra — a 3x3 grid of cells each bearing a Khom syllable, with a diamond at the center holding a syllable, small circles at the line-intersections, and lines of Khom script running along the four outer diagonal borders]

This yantra is the seat placed under the Phra Chimphali figure.

(printed p.18)

[diagram: a hanging-cloth yantra — a large square grid of roughly 9×8 cells filled with Khom (Thai-Khom script) syllables, topped by a tiered temple-roof of stepped finials whose cells also hold Khom letters; six-pointed star medallions mark the four corners; individual Khom syllables run down both side margins and across the bottom edge]

Caption

This yantra is to be inscribed on pink cloth and hung at the front of [the shrine of] Phra Chimphali.

(printed p.19)

[diagram: a back-wall yantra in three stacked tiers. Top: an arched niche framing a seated Buddha flanked by Khom syllables. Middle: a grid of Khom-filled cells with a second seated Buddha at its center. Bottom: a further grid with a seated ascetic figure raising both hands above the head; a horizontal band of running Khom script; and a base row of three diamond-in-square star seals. Khom syllables fill the surrounding cells and margins]

Caption

This yantra is to be inscribed on the rear wall at [the shrine of] Phra Chimphali.

(printed p.20)

[diagram: a banner (flag) yantra — a broad stepped/triangular pyramid of Khom-filled cells rising from a wide base, crowned by a stacked finial topped with a small triangle-and-square seal. Tall vertical staffs bearing Khom syllables and diamond-square star seals flank each side; the bottom band holds a row of three diamond-square seals among Khom letters]

Caption

This yantra is to be made into a banner and set at the front of [the shrine of] Phra Chimphali. @@@EN

(printed p.21)

[diagram: a red-cloth curtain yantra — three tall vertical columns filled with X-braided lattice bands of Khom syllables and crowned with stepped finials; the central column holds a rectangular panel, a diamond seal containing a seated figure/spiral, and a small grid of Khom cells; dense vertical lines of Khom run between the columns. Along the bottom are three diamond-in-square seals, each ringed with small Khom labels]

Caption

Base labels are in Khom script and cannot be read with confidence [?]. This yantra is inscribed on red cloth and made into a curtain at [the shrine of] Phra Chimphali.

(printed p.22)

[diagram (upper): a ceiling yantra — a diagonal diamond grid of Khom syllables set within a square, with four large looping lotus-petal lobes springing from the sides and scattered Khom syllables around the outer ring]

Caption (upper)

This yantra is inscribed on the ceiling at [the shrine of] Phra Chimphali.

[diagram (lower): a canopy (kraching / ceremonial parasol-shade) yantra — a square grid of Khom cells with a small central diamond seal, radiating flame-like spike lines and Khom syllables to the four corners and sides]

Caption (lower)

This yantra is inscribed on the ceremonial canopy (kraching) at [the shrine of] Phra Chimphali. Take ngua wood to make the canopy and spread it open.

(printed p.23) Should one be about to enter into battle and war, take the [amulet] Phra wrapped in cloth as a headwrap and go into combat; the volley of gunfire, falling like rain, cannot strike that person at all. If anyone appears as an enemy, write that person's name on paper and set the Phra to sit upon their name; they cannot then plot harm nor bring punishment upon us at all. Should the penalty amount to confiscation, bathe the Phra in water, then take that water to wash and to drink — the penalty will pass. Should the penalty amount to flogging, call to mind the virtue of the Phra, then light a candle in offering. If no candle can be found, recite [the katha] three times, hold the breath, take up earth and place it on the crown of the head — the beating will not break [you]. To ward off calamity, light a candle in offering to the Phra each evening at dusk; it guards against the three dangers: peril of thieves, peril of fire, and peril of flood. Whoever encounters this treatise-scripture is most excellent. If anyone does not believe, it is as though he had never met the sixteen Lord [Buddhas] at all. As for this scripture, whoever encounters it yet does not believe will fall into Avīci hell for a hundred thousand kalpas, [fed] through countless births. This scripture is potent and excellent — a jewel beyond price. It protects a thousand people. Only one who is a virtuous person (sappurisa) can keep it; a wicked person, not abiding in the precepts and in truth, cannot keep it at all. This scripture was obtained from Wat Pradu Rong Tham and was handed down in succession from Si Ton Chu. It is written down to make merit.

(Pali-Khom invocation; recite over the Phra Chimphali 108 times to consecrate it, and over the loincloth for auspiciousness — a protective/loving-kindness formula) This katha: consecrate Phra Chimphali 108 times, consecrate the loincloth for good fortune; if there is present trouble of any kind, recite it over oneself and every kind [of trouble] is dispelled.

(katha of homage — recite in reverence to Phra Chimphali first, before asking for gain)

(katha recited to ask for gain/fortune)

(katha of homage to the elder [Sīvalī] for gain wherever one travels; continues on the next page)

(printed p.24) [continuing the katha] ...sabba-lābho kawantu-me simphalī-therassāṭṭhaṭang sabba-dhanang su-patiṭṭhatang sārika-dhātu buddha-rūpang ahang wandāmi sabbadā ๚ะ๛ (This katha is homage to Phra Chimphali, to ask for gain and to ward off danger.)

(katha recited three times in homage to the elder Phra Phakhawambodi, to ask for gain and success in every undertaking, obtaining all one desires)

(This katha: recite to ask for gain, then continue with the following katha.)

(the "heart" [essence] katha of Phra Chimphali — recite for gain in all things)

(katha for offering the meal / alms-food to Phra Chimphali)

(katha for offering flowers to Phra Chimphali)

(katha for offering incense and candles to Phra Chimphali)

(katha to "awaken"/enliven the image of the Phra)

(loving-kindness / attraction katha) If you would seek a patron ("foster-father / foster-mother"), write their name on the candle-wick.

(printed p.25) ...seal the mouth of the bronze bowl that holds the water; then consecrate it and take the water to drink, to wash the face, and to pour over the head. Should the penalty amount to death, do likewise — one will not die at all.

This is the katha of the person [image] of the Lord Phra Chimphali. If you would work a love-charm (saneh) — if you would work a love-charm — take a double-rak leaf and inscribe the [beloved's] name upon it, then set a Buddha-relic (phra that) down upon their name and recite [the katha]; that person will come. If the relic turns, that person comes in truth.

Kathas for worshipping Phra Chimphali by day

Sunday — recite 6 times.

Monday — recite 15 times.

Tuesday — recite 8 times.

Wednesday — recite 17 times.

Thursday — recite 19 times.

Friday — recite 21 times.

Saturday — recite 10 times. (All are Pali-Khom day-kathas of homage to Phra Chimphali/Sīvalī for fortune and love-attraction.)

(printed p.26)

Yantra of the "Rachaputto" candle

[diagram: a flame-crowned yantra shaped as a stylized Buddha-figure outline — a top spire bearing Khom syllables and a small numeral/dot, over a two-lobed interlaced knot whose loops enclose Khom syllables, with stepped finials at the sides. Below is a rectangular grid whose cells hold Thai/Khom numerals and letters]

Caption (lower)

This yantra is inscribed on the front side.

(printed p.27)

[diagram: a back-side yantra — a large set of concentric ovals (about a dozen nested rings) wound around a central Khom-syllable core, dotted along the rings; bands of running Khom script above and below, small numeral seals at the base, and vertical columns of Khom down both margins]

Caption

This yantra is inscribed on the back side. The Rachaputto yantra is made into a candle-wick. Take beeswax weighing 1 baht. If you desire a woman, first inscribe her name, then overlay it with your own name, and add:

(Pali-Khom katha) This katha overlays both names; then inscribe the yantra over it afterward. Consecrate it according to the day's "strength," a full seven days first. When you make it, face east, pay homage to the Lord Phra Chimphali three times first, then light the candle. Take the katha that encircles [the yantra] together with the Rachaputto katha and recite until that candle is spent. Then keep only the ash/soot of that candle. When you would use it, put the powder into betel or into food to be eaten; consecrate it with the Rachaputto [katha] and give it to be eaten — then [that person] cannot bear to be out of sight of our face at all. Take the katha that encircles the yantra and inscribe it onto the candle as well; it is called the "Rachaputto candle."

(printed p.28)

Treatise on making Phra Phakhawambodi — Method 1

Siddhikāriya. The master directs: take charcoal of a person who died on a Saturday or a Tuesday — one whose name is known — and carve it into four Phra Phakhawam images. When you go to fetch that charcoal-embers, bring one offering-tray of rice (khao krathong) and one candle. As you take it, recite this katha:

Recite this katha three times first; and when you are about to pick up that charcoal, recite this katha:

(Pali-Khom summoning katha) Recite this katha three times, then take up that spirit-charcoal and carve it into four Phakhawambodi images: carve one with the eyes covered, one with the ears covered, one with the nose covered, one with the mouth covered; set them on a single base facing back-to-back. When carving, do it on a Saturday or Tuesday; select a good astrological time — [with] one set of bai-si offerings, one length of white cloth, 2 baht of silver. Keep the candle lit until the images are finished being carved, then inscribe the sacred letters on the forehead of all four images: on the eye-covered one inscribe จะ (ja); on the ear-covered one ภะ (bha); on the nose-covered one กะ (ka); on the mouth-covered one สะ (sa). Then enliven them with this katha:

(This is the katha of Phra Phuttha-nimit [Buddha-image].)

(This katha is named Phra Chao Hongsa [the Hamsa / Swan-Lord].) Recite both kathas until a candle weighing 1 baht is spent — only then is [the amulet] usable. If you would use it for "stopping/binding" (sakot), take an image and hold it under the tongue [and one] will feel nothing at all. For invulnerability (khong), soak an image in raw oil and swallow it [for] invulnerability. To become invisible, hold an image in the mouth and recite the Phra Phuttha-nimit katha together with the Phra Chao Hongsa katha along the way — the crowds will not see you at all; it is a cloak of concealment; you can dive-and-surface and vanish, [go as fast as] a single held breath. If you would learn it, first wash the head, then learn it — it is most marvelous, potent in every respect.

(printed p.29)

Treatise on making Phra Phakhawambodi — Method 2

Siddhikāriya. If you would make a Phra Phakhawambodi, the master directs: take the root of hing-hai-phi and carve it into a Phra Phakhawambodi one finger-width (angkuli) tall, then hollow out the base of the image. Then take: 1 leaf of krathuep-yot, 1 leaf of song-badan, 1 leaf of phrommi (brahmi), 1 leaf of phak-krachet, 1 leaf of tamarind, 1 leaf of ya-tai-bai (phyllanthus), 1 leaf of hong-on-kai (cockscomb) — grind all seven of these medicinal ingredients fine, then use this yantra to "fill/inlay the medicine" (thom ya) 108 times.

[diagram: a medicine-inlay yantra — a small diamond-in-square seal with a Khom syllable at the center and dots at the corners/points]

Caption

Use this yantra to inlay the medicine 108 times. Recite this katha until the medicine-inlaying is finished:

(These five Pali-Khom verses are named the Phra Phuttha-nimit katha.) Recite until the medicine-inlaying is finished. Then take paper and inscribe on it the yantra used for the inlaying; surround the yantra with the Phra Phuttha-nimit katha all around, then wrap the medicine up in it and insert it into the body of the image; seal it with underground stingless-bee resin (chan-rong) tightly.

(printed p.30)

[diagram: a circular six-petal (flower) yantra enclosing a central cell, each petal filled with Khom syllables]

This yantra wraps the medicine that encloses the [Phra Phakawam] amulet

When you make it, do it on a Saturday or Tuesday. Set out the objects of worship, one set of bai-si offering, and pay homage to the teacher first, then make it. Consecrate it in the ordination hall until you reach 1,000 recitations, then take the amulet to use. When you must travel, take the Phra Phakawam and hold it in the mouth as concealment, so that others cannot see us at all. If you wish it to work as a charm of attraction, soak the amulet in fragrant oil, consecrate it, then anoint the body with the oil as a charm before all the nobles, lords, and princes, and as an excellent working of loving-kindness and popularity as well.

Treatise on making the Phra Phakawambodi, formula no. 3

Siddhikariya. If you would make a Phra Phakawambodi, take moss-scrapings from a boundary-stone (sema), moss-scrapings from a chedi, leaves of the sacred Bodhi tree from 4 trees, jujube leaves, gardenia (phut-son) leaves, and hing-hai leaves — these 7 sorts of ingredients — burn them into a black powder (samuk), then take this katha:

(printed p.31)

Treatise on making the Phra Phakawambodi, formula no. 4

[diagram: a small seated amulet-figure topped by a stupa finial, flanked by scroll/roll shapes, with lightning-like rays shooting to the four corners]

Siddhikariya. Take a solid pig's tusk and carve it into a Phra Phakawambodi one finger-joint (angkuli) tall. When done, hollow out the base, then write this yantra on paper and insert it into the figure. Then take stingless-bee resin (chan-rong) that had formed a nest in a great chedi or on the sacred Bodhi tree and seal it up well. Consecrate with this katha:

Treatise on making the Phra Phakawambodi, formula no. 5

[diagram: a rectangular yantra of nested lines; within it a seated Buddha-like figure with Khom syllables; lightning/flame rays radiate outward on all four sides, each ending in a Khom letter]

Siddhikariya. If you would make a Phakawam, take 7 sorts of "sleeping" (folding) leaves (bai-mai ru-non), grind them fine, then take hing-hai-phi and carve a closed-eyes Phakawam (phakawam pit-ta) 1 angkuli tall. Put this yantra into the figure, put the ground medicine into the figure together with it, cover it over with this yantra, then lacquer and gild it well. Consecrate it yourself as you are able. Make it on a Saturday or Tuesday, with bai-si to left and right, and it will be efficacious. Keep it for your own use as [a charm of] invulnerability and evasion (khong-kraphan, khlaew-khlaat) and of concealment/shimmering, so that one's body cannot be seen at all.

(printed p.32)

Treatise on making the Phra Phakawambodi, formula no. 6

Siddhikariya. Take the root of the rak-son [climbing] plant growing on the eastern side and carve it into a closed-eyes Phra Phakawam 1 angkuli tall. Then put fragrant oil into a bronze bowl, lay the amulet down [in it], and sit consecrating with this katha:

Treatise on making the Phra Phakawambodi, formula no. 7

Siddhikariya. Take mistletoe (kafak) of the sacred Bodhi tree and carve it into a Phakawambodi, then put fragrant oil into a bronze bowl, lay the amulet down and recite this katha: ๛ Ha-ri pha-ka-wa sam-ma-na ๚ะ๛ (romanized; charm-of-attraction formula). Consecrate for 3 days, 108 times each day, then take the amulet up to use as you desire. Anoint the hair with that oil as a charm before all people and gods and men alike. Recite the katha in meditation when about to sleep, and it will make you pleasing to all people.

Treatise on making the Phra Phakawambodi, formula no. 8

Siddhikariya. If you would make a Phakawam, take charcoal from the fire [of the cremation] of one who died on a Saturday or Tuesday, mould it and carve it into 3 Phakawam figures: one covering the ears, one covering the mouth, one covering the eyes. Then set the 3 Phakawam figures facing one another. Then take "maiden's-milk" lead (takua-nom-sao) and beat it thin; write this katha ๛ Nga-ya-na-ma ๚ะ๛ — these 4 letters — onto the lead, then use it to wrap the Phakawam well. Then coat the outside with underground stingless-bee resin, then inscribe the same 4 letters on the outside once more. Consecrate until you reach 108 times; when about to travel, recite 11 times, then hold [it] in the mouth and go. Even should [they] see you, they will not be able to open their mouths at all.

(printed p.33)

Treatise on making the Phra Phakawambodi, formula no. 9

Siddhikariya. If you would make it as a concealment so that people do not see us at all, take mistletoe of the chumsaeng tree and carve it into a closed-eyes Phakawam. Inscribe the letters of the 4 elements, that is ๛ Na-ma-pha-tha ๚ะ๛, then consecrate with those 4 elements until the amulet rises up and sits. Once it has been awakened, when you must travel, hold the amulet in the mouth and go, and there will be no danger at all.

Treatise on making the Phra Kajjayana

Siddhikariya. If you desire that all people worship us and pay us homage, take the root of the rak-son plant and carve it into a figure of Phakawam Kajjayana the great elder (mahathera), three finger-joints in size. Then consecrate with this katha: ๛ Om pha-mo-phut-thas-sa-phak-kha-wam-pa-ti / na-mo-tham-mas-sa-phak-kha-wam-pa-ti / na-mo-sang-khas-sa-phak-kha-wam-pa-ti / phan-te ka-kha-wan-tang tha-ma-ti-lo-ke-hi pu-chi-to yo-yo it-thi-wa pu-ris-sa-wa sap-phe the-ras-sa a-nu-pha-we-na sat-tha-ho-ti pi-yang-ma-ma tham-mik-kang pa-wat-ti-tang ๚ะ๛ (romanized homage-to-Kaccayana formula; functional note: for popularity and reverence). Recite this katha 108 times [over] Kajjayana the great elder; place it in a small case floating in the mother-bowl. Then take puffed rice, flowers, incense, 3 candles, and 1 coconut; consecrate and keep them well. If you desire people to come and worship us, soak the amulet in fragrant oil and consecrate 7 times, and they will come pay homage and worship us as we wish.

Treatise on moulding a figure of a deity (thewada)

Siddhikariya. If you would mould a figure of a deity to keep for worship, take 3 quids of betel and make offering to obtain: earth from the very centre of the town, earth from the four town-gates of the four directions, and rice-grains fallen at the foot of the mortar; make the propitiatory offering and gather them according to your intention and wish. Cook [prepare] it, mix with clay, and mould a figure of a deity to keep for worship as you wish, and you will succeed in every thing. ๛ Om sat-ra-thewa sit-thi-man-ta phon-thewa-pan-ti sa-wa-ri-òk-om un-na sa-wa-hom yang-yang-kat-cha-mi tang-tang-lap-pha-mi phut-tha-te-che-na tham-ma-te-che-na sang-kha-te-che-na tha-nu-mai-hang tha-nang-pun-yang pha-wan-tu-me ๚ะ๛ (romanized invocation of deities; functional note: empowerment/prosperity). Write this katha on paper, make it into a candle-wick and light it in worship every day; worship with this katha:

(printed p.34) If anyone can perform this, gains and offerings will flow and pour in, like the relic of Phra Sivali; whatever one thinks of one will obtain according to one's wish, like a wish-granting crystal.

Treatise on moulding a figure of the Phra Lersi (ruesi/hermit sage), formula no. 1

Siddhikariya. If anyone would learn to be a healer and to hold mantras so they rise [in power], and to master all the sciences and magic effectively, take earth from the tops of termite-mounds, gathering it from 7 places, and mould it into a figure of the Great Phra Lersi. Then take 7 sorts of leaves, namely: chumsaeng leaf, ratchaphruek (golden shower) leaf, makham-kai leaf, matum (bael) leaf, khan-song, kanlapaphruek, and chaiyaphruek — insert all these medicines into the figure of the Great Lersi. Prepare the ascetic offering-foods (kraya-buat) and worship well, then consecrate with this katha:

Recite this katha until you reach 108, then recite the Itipiso 108 [times]. If you would pound medicines, or do any work whatever, ask for efficacy from that Lersi; revere and worship him well. It is said that if anyone comes upon this treatise, it is as though he had met the Lersi in person.

Treatise on moulding a figure of the Phra Lersi, formula no. 2

Siddhikariya. Take earth from 7 mineral-licks (pong), earth from 7 landings/fords (tha), termite-mound earth from 7 places, pond earth from 7 ponds, and charnel-ground earth from 7 charnel-grounds; [take] the ashes of one who died on a Saturday and was cremated on a Tuesday, then take ratchaphruek leaf, chaiyaphruek leaf, khantha-phruek leaf, and chumsaeng leaf, burn them and mix with the earth, and mould a figure of the Lersi to keep for worship. When you would grind medicines or do any work, set up this Lersi figure as the presiding one; then make the objects of worship for the Lersi with flowers, incense, candles, ascetic offering-foods, bai-si to left and right, and spread a white cloth beneath. When you have paid reverence, then recite this katha:

(printed p.35)

Treatise on moulding a figure of the Phra Lersi, formula no. 3

Siddhikariya. If anyone would learn to be a physician and master of magic, effectively, and hold [the arts] so they rise, take termite-mound-top earth from 7 places and earth from the middle of a charnel-ground from 7 places, and mould a figure of the Lersi seated cross-legged in meditation, the left hand resting on the lap, the right hand holding a rosary. Then inscribe the numeral 1 at the peak of the crown (chada), the numeral 9 on both upper arms, the numeral 2 on both knees, the numeral 7 once on the base directly in front. Then take gardenia (kanlapaphruek) leaf, chumsaeng leaf, ratchaphruek leaf, chaiyaphruek, matum (bael) leaf, khan-song, and makham-kai leaf — combine all 7 sorts of these woods/leaves together, then consecrate with this katha:

Recite this katha over the leaves until you reach 108 times, then insert them into the figure of the Lersi, then awaken-consecrate it once more. When awakening it, set up bai-si and ascetic offering-foods as well, and it will be efficacious. When you would do any work, invite the Lersi to come and be seated, then awaken [him] with that katha 3 times or 7 times, speak well, and ask for the blessing of efficacy.

Treatise on cooking bees'-wax salve (si-phueng), formula no. 1

Siddhikariya. If you would cook bees'-wax salve to court a girl (sao-rak), buy wax from a person of good name, mould it into a figure of Mae Phra Thorani (the Earth Goddess) treading on Rahu. Then write: numeral 2 at the mouth, numeral 6 at the brows, numeral 4 at the chin, numeral 7 at both hands, numeral 8 at the head, numeral 7 at the right foot, numeral 9 at the left foot; then inscribe a numeral on Rahu, inscribe numeral 9 at the heart, numeral 7 at both hands. Then take a ghost's/corpse-head and make offering to it with white liquor for 3 days, offering one egg each day. When you are about to cook, take: moss-scrapings of the town-gate, moss-scrapings of the elephant-tethering post, civet, borneol camphor, camphor, rak-son, kalampak (agarwood), sattabut flower, sattabongkot (lotus) flower, and conch — one of each. When you are about to cook, inscribe this katha ๛ Nga-ya-pha-ma ๚ะ๛ — these 4 letters — on the bottom of the pot to be cooked in. When you set the pot up, consecrate with the 4 inscribed letters 108 times, then put the moulded wax in and simmer it until it melts. Once the wax has melted well, when you would add the medicines, consecrate 108 times more. Once cooked, then add the medicines, and use it with various stratagems as follows:

(printed p.36) If you would test it on a woman, put the salve on the ring finger, consecrate 11 times; you may put it on the hem of the cloth, or you may put it in betel for her to chew, and she will follow us. If you would have nobles, lords, princes and all people love us, consecrate the salve 7 times and anoint our cheeks and eyes, and they will love [us] more than a child in the womb; whatever you desire you will surely obtain as wished. If [a matter of] guilt reaches the point of death, recall the virtues of the Buddha, the Dhamma, and the Sangha, then take the salve, anoint [the cheek/temple], recite 108 times, and they can do no harm at all — they will turn to love us.

Treatise on cooking bees'-wax salve, formula no. 2

[diagram: an eight-direction yantra; a central square holding a diamond filled with Khom syllables; small crowned figures at the four cardinal sides; lightning/flame rays ending in Khom letters radiating to the eight directions]

Siddhikariya. If you would cook bees'-wax salve to be pleasing to all people, inscribe this yantra on paper, burn it, and put it into the wax to be cooked. Also inscribe this yantra [on a wick], make it into a candle-wick, and roll a candle weighing 1 baht, then cook the wax up using that candle. While cooking, recite this katha:

Recite this katha until the candle is spent, then keep it for use. This salve is most excellent: if you go to a lord or prince, however angry with us he may be, once he sees our face he will love us. When you go, consecrate with that katha 3 times, 7 times, or 9 times, then anoint the crown of the head, the palate, and the solar plexus (lin-pi) with the salve, and it is a charm before all people. Do not doubt it at all; it is most excellent, beyond compare, and very good indeed.

(printed p.37)

Treatise on cooking bees'-wax salve, formula no. 3

Siddhikariya. If you would cook bees'-wax salve, take wax from an abandoned bee's-nest and mould one male figure and one female figure. Then take 2 ghost-piercing sticks (mai-thaeng-phi) one cubit-and-a-span long, attach the female figure to the stick on the left, attach the male figure to the stick on the right, then take uncooked rice and consecrate with this katha:

As for the medicines to be mixed in, take: bud-lotus stamens, turtle gall, moss-scrapings of the mother-ladder [threshold], moss-scrapings of the mother-doorway — combine them together with fragrant substances and grind fine. When cooking, place the female figure below and the male figure above, then cook with an egg-shell; if that is not to be had, cook in a bronze bowl. Then consecrate with this mantra:

Treatise on cooking bees'-wax salve, formula no. 4

Siddhikariya. If you would cook bees'-wax salve as a great charm, go and buy wax from 3 owners; when buying, do not haggle with them — take however much they give at that price. Then combine it with fragrant oil and consecrate with this katha:

Consecrate the wax with the fragrant oil with this katha until they melt and blend together well, then keep it for use. It is a most excellent great charm of loving-kindness and popularity, [and grants results] as desired.

(printed p.38)

Treatise on cooking bees'-wax salve, formula no. 5

Siddhikariya. If you would cook bees'-wax salve, take wax and spread it thin, then take the "supreme precept" (yòt-sin), namely ๛ Phut-tha-sang-mi ๚ะ๛, and inscribe it on that wax; consecrate 3 times, then take borneol camphor, agarwood, rak-son flower, and fragrant oil — mix all these medicines together with the wax, put in an alms-bowl to cook, using rak-wood as firewood, setting up the ritual precinct (monthon) well. When cooked, consecrate it again with the "supreme precept" 7 times, 10 times; use it to anoint the lips and our face and go; whatever you ask for, you will obtain as desired.

Treatise on cooking bees'-wax salve, formula no. 6

[diagram: a square yantra crossed by diagonals (an X), with a numeral in each cell and small circled Khom syllables at the four corners — labeled "this is the male yantra, inscribed on the wax moulded as a male figure"]

[diagram: a small oval spiral yantra of Khom syllables — labeled "this is the female yantra, inscribed on the wax moulded as a female figure"]

Siddhikariya. Take wax of three colours, namely white wax, red wax, and yellow wax, buying from 3 owners without haggling; mould it into a male and a female figure. Inscribe the male yantra on the wax, then inscribe the 32 bodily-parts (akan 32) formula as well:

Then mould it into a male figure. Then inscribe the female yantra on wax, and inscribe the 32 parts the same as on the male figure, then mould it into a female figure. Then set the female figure embracing the male figure down in a bronze bowl, pour in oil, and recite this katha:

(printed p.39)

Treatise on cooking bees'-wax salve, formula no. 7

[diagram: a square yantra with an inner diamond containing Khom syllables; small crowned figures with flame/lightning rays and Khom letters radiating to the four corners]

Siddhikariya. If you would cook bees'-wax salve, inscribe this yantra and make it into a candle-wick, then take wax weighing 1 baht, roll it into a candle, light it in worship of the Buddha, and recite this katha:

Recite this katha until the candle is spent, then take the ashes of that candle and put them into wax weighing 1 baht, cook it into a lip-salve, then consecrate with the foregoing katha, and keep it for use — it is most excellent. If you go to a noble, lord, prince or great personage, even though he be angry with us, on seeing our face he will love us much. When you go, consecrate the salve with the katha 3 times, then anoint the middle of the crown of the head, the palate, and the solar plexus with the salve, then go; it is a charm before all people, very good indeed.

(printed p.40)

Treatise on cooking bees'-wax salve, formula no. 8

Siddhikariya. If you would cook bees'-wax salve as a great charm and great popularity, take white sandalwood, red sandalwood, agarwood, kalampak (agarwood), civet, khòn-dòk (fragrant fossil-wood), borneol camphor, and rak-son flower — all these medicines in equal weight; grind them fine on a stone, and inscribe a yantra on the grinding-slab and pestle as well.

[diagram: two pendant/gourd-shaped yantra, each with a Khom syllable and a spiral tail — labeled "this yantra is inscribed on the pestle (luk-hin)" and "this yantra is inscribed on the grinding-slab (mae-hin)"]

Inscribe these 2 yantra on the grinding-slab and pestle, grind the medicines fine, then mix with wax of 3 colours — yellow, red, and white — pour in fragrant oil, and cook them together in a bronze bowl with a lid. Inscribe a yantra on the bottom of the bowl and on the lid, with this yantra:

[diagram: a small stupa-figure yantra with Khom syllables and a numeral over a Khom base — labeled "this yantra is inscribed on the bowl-lid"]

[diagram: a square-framed stupa-figure yantra with Khom syllables — labeled "this yantra is inscribed on the bowl-bottom"]

Take it to cook in a charnel-ground. Take the head of a phi-phrai [ghost of a woman dead in childbirth], of one who died a violent death (tai-hong), and of one who died by drowning — these 3 — and make them into hearth-stones; take rak-son wood as the firewood. When cooking, do not reverse the butt-end for the tip; put the butt-end in first and push the firewood into the fire all one way, do not alternate. Sit doing it within a circle of sacred thread (sai-sin), inscribing yantra set to close off all eight directions.

[diagram: a 3×3 grid yantra, each of the 9 cells holding a Khom syllable — labeled "this yantra is set to close off all 8 directions"]

When cooking, recite this katha: ๛ I-ti phut-thas-sa phut-the phut-tha-ni-mit-tang pa-ti-ma-na phut-tho e-kak-ka-ta-nang ka-ya-ru-pa-sun-yang phut-tha-ni-mit-tang it-thi-rit-thi phut-tha-ni-mit-tang ๚ะ๛ (romanized "Buddha-image / Buddha-nimitta" formula)

(printed p.41)

This katha is called the Phra Phutthanimit (Buddha-manifestation) formula; recite it while cooking the salve until it is finished. When you must travel, take the salve and consecrate it once more before applying, and it is a charm. If you would test it, try smearing the salve on an animal, and the animal will follow us; if you test it on a woman, attach it to the hem of her cloth, and she cannot stay away, she will follow us — go ahead and try it.

Treatise on cooking bees'-wax salve, formula no. 9

[diagram: two circular multi-celled wheel yantra (concentric rings of Khom syllables) — labeled "this yantra is inscribed on the front" and "this yantra is inscribed on the back"]

Siddhikariya. If you would cook bees'-wax salve as a charm of loving-kindness and popularity, take: three-coloured wax, the drippings-wax of a "thousand-katha" candle (thian-katha-phan), of a spell-binding candle (thian-sakot), of an invitation candle (thian-arathana), and of a Buddhist-Lent candle (thian-khao-phansa) — combine them and spread into a sheet, then inscribe both these yantra on it, front and back, then take it to cook with fragrant oil, crude oil, and sandalwood oil; then grind these medicines fine and put them in to cook as well.

(printed p.42) He has you take civet 1, borneol camphor 1, agarwood heartwood 1, kalampak (aromatic aloeswood) 1, decayed aromatic wood 1, aloeswood 1, double jasmine (dok rak son) 1, dok kalong 1. Then, holding your breath, pick up earth from the middle of the sole of the foot of a young chick still following its mother. Bring these, mix and grind them fine, and cook them together. When you set them on the fire, consecrate with this katha:

Once cooked, keep it to use as you wish. This wax-salve serves every purpose of loving-kindness; whoever makes it possesses something most excellent.

Manual for Cooking Wax-Salve, Formula No. 10

Siddhikāriya. If you would cook lip-wax to make yourself greatly enchanting to lords, great ministers, monks, brahmins and ascetics, and to all men and women, he directs that you carry it through 3 firings — that is most excellent. If you can manage only one firing it is third grade; carry it to two firings for second grade; if you can carry it to three firings it is first grade. He directs you to write this yantra on the bottom of a bronze bowl.

[diagram: only the running squiggle at bottom-left; no yantra figure printed on this page]

(printed p.43) When you have inscribed the yantra on the bowl-bottom, take genuine beeswax and slice it into thin sheets, lay them into the bronze bowl, then add sesame oil together with it. Take rak-son wood and make it into a paddle for stirring the wax; carry it into the ordination hall (ubosot) and consecrate with this katha:

After inscribing, roll it into a candle-wick; take beeswax weighing 1 bāht and twist it into a single candle, light it, and set it in a lantern. Place the bronze bowl holding the wax on the vent atop the lantern and consecrate with this katha until the candle is spent:

Consecrate in the ubosot until that candle is finished. This is called the "flame firing." If you would achieve the third firing, he directs you to take the bronze bowl holding the wax and set it before the ubosot, sit in meditation reciting the consecration from early dawn, facing the eastern direction, and recite the consecration with this holy katha:

(printed p.44) ...(-nārāya-)chanā-jittang, siddhi-nāgā-chanā-jittang, siddhi-rājā-chanā-jittang, buddhang-siddhi-chanā-jittang, dhammang-siddhi-chanā-jittang, sanghang-siddhi-chanā-jittang, sabbe janā bahū janā, om phalang vā rājakumāro vā rājakumārī vā itthī vā puriso vā samano vā brāhmane vā, om jittang jittang ehi ehi sabbajaya siddhi svāhā ๚ะ๛ (invocation to bind the hearts of all — prince, princess, woman, man, monk, brahmin — for total attraction and victory) Recite this holy katha until the sun grows fierce and strong, until you can no longer bear it; only then withdraw. This is called making it by the fire of the sun. Complete through all three firings it is most excellent. Kept as lip-wax, even a crime punishable by death will not bring death. Its virtues are too many to describe, beyond all comparison — most excellent indeed.

Manual for Cooking Wax-Salve, Formula No. 11

[diagram: a square yantra — nested squares with a diagonal cross dividing it into eight triangular compartments around a central diamond; corner and mid-edge dots; each cell bears a numeral (a magic-square "trīnisinghe" lion-yantra layout)]

Siddhikāriya. If you would cook wax-salve, he directs you to take beeswax and spread it out thin, then impress this Trīnisinghe yantra down onto the wax, seven times — each time you inscribe it, slice it off once. Then take one thorn-apple fruit (luk lamphong), remove its seeds, and put the wax in to cook with fragrant oil, using rak wood as firewood. Then sit and consecrate that the wax will cook well with this katha: ๛ Idha-ma-pa-mi ๚ะ๛ — recite this katha continuously until finished. (charm to perfect the cooking) When done, draw the Trīsinghe yantra on the wax and store it for use. When you are to use it as lip-wax, consecrate it again 108 times; it becomes a love-charm over all people. When you make it, he directs that you do it in the ubosot, on a Saturday or a Tuesday, arranging the offering vessels first, then proceeding. It is very good; do not disparage it — it has been made and handed down by many, many people.

(printed p.45)

Manual for Cooking Wax-Salve, Formula No. 12

[diagram: two figures. Left — a standing hermit/male figure with a staff and draped cloth, small Khmer syllables inscribed on the body; captioned "this yantra is inscribed on the front." Right — a diamond yantra with four spiral coils and Khmer script, finials above and below; captioned "this yantra is inscribed on the back."]

"this yantra inscribed on the front" "this yantra inscribed on the back" Siddhikāriya. He directs you to take beeswax of 3 colors, blend them together and spread it out, then impress the yantra on both front and back, consecrating with this katha:

Impress it 7 times, consecrating each time in turn. Then cook it up into wax-salve. Take red phak-phaeo 1, bael leaf (bai matum) 1, sterculia (samrong) kernel 1, luk sawat 1, som-poi (acacia) 1, black sesame 1 — put all these medicines in to cook together; once cooked, consecrate with this katha:

(printed p.46)

Manual for Cooking Wax-Salve, Formula No. 13

[diagram: a golden hamsa (royal swan, "phaya hong thong") rising with long curling neck and crest; beside/above it a lamp-and-flame bearing small dotted-square yantra grids and stūpa finials, with numerals scattered around]

Siddhikāriya. If any person encounters this Golden Hamsa, [its powers] are beyond exhaustion — most excellent. He directs you to write the Golden-Hamsa yantra on a slate, erase it and collect the powder, doing so 3 times. Take yellow-white beeswax and cook it with raw oil until it melts, then grind double-jasmine (rak son) flowers fine, mix with the slate-powder, and put it in to cook together until well done. When you empower it, recite the Golden-Hamsa katha 108 times, then sew a white cloth into a pouch, draw the golden-hamsa figure on it, and place [the salve] in that cloth pouch. If you would speak with a woman, rub it on with the ring finger; if approaching a lord, great king, monk, brahmin or ascetic, rub with the index finger; if you have shared a mat with any woman, he directs you to rub with the thumb — it gives great power over all women.

คาถานี้เสก ๗ คาบ

(printed p.47)

Manual for Cooking Wax-Salve, Formula No. 14

[diagram: a large elaborate square yantra — bordered field with a broad diagonal cross and nested squares; four rounded corner medallions numbered ๑–๒–๑–๑; small round sub-yantra "faces" set along the sides; the central square holds a radiating burst of arrows and lightning around a small stūpa/finial; dense Khmer script fills every border panel]

Siddhikāriya. If you would cook wax-salve to be a great love-charm, he directs you to have chaste children named "Rak" (Love) and "Dee" (Good) go and buy beeswax from 3 vendors; when buying, do not haggle. Bring it, spread it thin, inscribe this yantra, then consecrate with this katha:

(printed p.48)

Manual for Cooking Oil

[diagram: three figures. Left — a small round yantra as a 3x3 grid of Thai numerals with heart/coil marks (captioned "inscribe this yantra on the bottom of the pan"). Center — a large circular yantra of two concentric rings of compartments filled with Khmer letters and coil/stūpa marks (captioned "inscribe this yantra on the canopy/ceiling"). Right — a small 3x3 magic-square of Thai numerals with a coil mark (captioned "this yantra seals all 8 directions"). A small top-right note: "2 wax pieces seal the bottle-mouth."]

"inscribe on the bottom of the pan" "inscribe on the canopy" "this yantra seals all 8 directions" Siddhikāriya. Whoever suffers disease — sickness, leprosy, yaws, leprosy (kuttha), festering sores, hemorrhoids, chronic cough/asthma, the many kinds of "wind" ailments, cramps, gallstones/urinary stones, in both women and men; to cure aching hands and feet, numb dead hands and feet, pins-and-needles, dizziness and dimmed sight; to cure deafness — he directs that this oil be applied and it heals. Whether scabies, boils, ringworm and tinea; whether a woman prone to jealousy of her husband, or a husband prone to jealousy of his wife; if a child is hard-hearted, give this oil to drink and it heals; gray and reddened hair is cured; loose teeth firm up again — every disease whatsoever. Drop it in the ears, put it in the eyes; it may be both taken and applied. He directs taking only a small spoonful — too much causes giddiness. If a child takes it according to the strength of the [birth-]day, the child is cured of every ailment. If you would make this oil, call to mind the master of this manual. He (the master) has taken it, as have many people; pass word of it on and on. This holy manual is not like the manuals of today, no indeed; if anyone finds this manual, believe it — it does not deceive. Moreover, to cook this oil he directs you to make offering with puffed rice, flowers, incense and candles, fragrant powder and betel-quid, so as to do it properly; call to mind the master of this manual and it will succeed. When you cook it, set up a ritual pavilion, stretch the sacred sai-sin thread, inscribe the canopy yantra and the pan-bottom yantra to be used for cooking, and hang the yantras of the eight directions. He directs you to compound the medicine: take bullet-wood bark (pikun) 1, chili 1, ginger 1, galangal 1, krachai (fingerroot) 1, kathue (bitter ginger) 1, phlai (cassumunar ginger) 1, phak-pet (alligator weed) 1, shallot 1 — in equal parts, pound fine. Then take 3 fire-coconuts, crack them and keep the water, scrape out the flesh, then blend the pounded medicine together with the coconut flesh, dissolve with the coconut water and squeeze out the coconut cream, as much as you can get — it is forbidden to mix in any ordinary [ditch/river] water. Then put it in the pan, set it on the fire and simmer.

(printed p.49) Add coconut oil and one thanan-measure of sesame oil; cook it down until only the sesame oil remains. Then take nutmeg 1, mace 1, cardamom 1, clove 1, pound to powder and blend into the oil. He directs you to consecrate with this katha:

Manual for Cooking Love-Charm Oil, Formula No. 1

Siddhikāriya. If you would cook oil to be a love-charm, he directs you to take fragrant oil from 3 vendors, buying without haggling, and cook it in a bronze bowl; use rak wood as the stirring paddle; use "ghost-poking" wood, khan-song wood, jujube wood and chaiyaphruek (cassia) wood as firewood; use ghost-ash from 3 charnel grounds as the hearth-lumps. Consecrate the raw oil with this katha:

This katha: consecrate the fragrant oil and raw oil 3 times — cook it once at a water-landing where people descend, once at a three-way crossroads, once at an ubosot. Take candles of 1 bāht weight, 7 of them; silver 6 salueng, refined silver 3 salueng, "earth-silver" 3 salueng; 6 conical offering-trays (kruay); flowers of 3 colors; ghost-ash from 3 charnel grounds made into 3 hearth-lumps. Inscribe ๛ Pha-ma-pha-tha ๚ะ๛ on the bowl-bottom; ๛ Idha-vipi-pa-sa-u ๚ะ๛ on the firewood; ๛ Buddha-sang-mi ๚ะ๛ on the stirring paddle. Take double-jasmine 3 flowers, boundary-stone (sema) moss, ghost-ash from 10 charnel grounds — put these into the oil and consecrate with this katha: ๛ Kho-a-su-sa su-sa-a-khe a-su-khe-sa su-sa-a-khe ๚ะ๛ — consecrate on a Saturday or Tuesday; the making is most excellent. (seed-syllable love-charm)

(printed p.50)

Manual for Cooking Love-Charm Oil, Formula No. 2

Siddhikāriya. He directs you to take genuine fragrant oil, put it in a bronze bowl, then consecrate with this katha:

Consecrate the oil in the bronze bowl with this katha 108 times, then put that oil inside a luk-sawat (bead-nut), seal the mouth of the luk-sawat with beeswax from 3 vendors, and cook it by that "element-fire." Buy the beeswax from only 3 vendors, 18 cowries each, without haggling — take whatever they give. This oil is most excellent; use it as you will. If you fancy a woman, try smearing on the oil; if you doubt, test it by smearing it on a chick following its mother — it will be unable to leave. Follow me and try it. When you make it, fix your mindfulness steadfast, work in a place secluded and silent of the sounds of frogs, chickens and toads; wait until it is deep and still, then make it — it will surely take.

Manual for Cooking Love-Charm Oil, Formula No. 3

Siddhikāriya. If you would make cooked-oil-and-wax to sport with women, use this holy katha: ๛ Namo buddhāya satthā devānang yathā-bud-mo-na na satthā devānang ๚ะ๛ (attraction formula invoking the Buddha, teacher of gods) He directs you to take coconut oil 1, sesame oil 1, fragrant oil 1. When the oils are ready together, take 5 candles and 5 incense sticks, and make 5 flower-offering trays (krathong). When the morning sun has risen well, near 11 o'clock toward noon, he directs you to build a shelf at eye-level, set the trays of puffed rice and flowers on the shrine of the guardian-deity (thephārak), and make a propitiation offering; spread white cloth on that shrine properly. When the auspicious moment comes and you see the sun overhead, arrange the implements and the oil to be worked and set them ready, then cook by the sunlight. If you see the sun is fierce, recite while stirring and stirring until the oil is complete. Once complete, put various pollens/flower-essences into that oil.

(printed p.51) He directs you to take the pollen/essence of saraphi 1, bullet-wood (pikun) 1, bunnak (Indian rose chestnut) 1, kalong flower 1, lotus (bua luang) 1, blue lotus (bua phuean) 1, white lotus (sattabut) 1, sattaban (red lotus) 1, orchid-tree (chongkho) flower 1, yothaka 1, double jasmine 1, single jasmine (malila) 1, jasmine-vine (maliwan) 1, double rak-flower 1, sawat shoot 1, nat flower 1, gardenia (phut) 1, kaffir-lime flower 1, som-poi flower 1, champa flower 1, rose 1, angkap flower 1, khan-song flower 1 — these 12(-plus) medicines, taken in equal parts, cook up into a finished oil-and-wax that accomplishes its purpose beyond reckoning, for both women and men; wherever you go it is manifest in every district, and by the virtue of all these spells and medicines it succeeds with ease.

Manual for Cooking Love-Charm Oil, Formula No. 4

Siddhikāriya. If you cook oil to be a love-charm, he directs you to put fragrant oil and sesame oil in a bronze bowl and cook it in the ubosot, using rak wood as firewood. When you cook it, do it on a Saturday or Tuesday and it will be good. Consecrate that oil with this katha:

(printed p.52)

Manual for Making Phra Rāhu — Suriyaprapha and Chanthaprapha

[diagram: four figures. Top-left — a Rāhu (eclipse-demon) head-and-torso deity bearing a 4x4 numeral magic-square on his chest (captioned "Suriyaprapha yantra, front side"). Top-right — a matching Rāhu with a 4x4 magic-square (captioned "Chanthaprapha yantra, front side"). Bottom-left — a circular yantra of 6 sectors with numerals (captioned "Suriyaprapha yantra, back side"). Bottom-right — a matching 6-sector circular yantra (captioned "Chanthaprapha yantra, back side").]

"Suriyaprapha yantra, front" "Chanthaprapha yantra, front" "Suriyaprapha yantra, back" "Chanthaprapha yantra, back" Siddhikāriya. These two yantras, the Suriyaprapha (Solar Radiance) and the Chanthaprapha (Lunar Radiance), are holy yantras more excellent than any other in the world. If any person desires wealth — goods, silver and gold, gems and rings of every kind — let them make this holy yantra and worship it. A legend tells that there were 2 hermits dwelling on Mount Yukhunthon (Yugandhara) who considered and looked upon all humankind, [foreseeing] that in a future age there would be suffering, danger and pain, and no wealth to be found; wishing therefore to relieve the suffering of all humankind, one hermit created a yantra named "Suriyaprapha," and the other created the yantra "Chanthaprapha." Whoever would make these two yantras, let him find a single-eyed coconut shell and carve from it one figure of Rāhu swallowing the moon and one of Rāhu swallowing the sun; then inscribe the Suriyaprapha yantra on the sun-figure and the Chanthaprapha yantra on the moon-figure. These two holy yantras are beyond price; it is hard to find anything to compare with them. Even the wealth of a universal emperor (cakravartin), or the wealth of Indra, or the wish-granting jewel (mani-chote), cannot be compared with these two holy yantras.

(printed p.53) Whoever hopes for advancement in fortune and rank and wishes to be rich in wealth, silver and gold, let them resolve to make these. When making these two holy yantras, prepare offering-trays (bat phli), rice-soul offerings (khwan khao), puffed rice and flowers, incense and candles equal to the "strength" (number) of the sun and the moon; arrange 2 seats/altars, and worship with puffed rice, flowers, incense and candles — 6 of each item for the sun, 15 of each item for the moon. Choose a day with a good omen, or a full-moon day, a solar-eclipse day, or a lunar-eclipse day. When you make it, first cleanse yourself pure and clean, then proceed. These two, the Suriyaprapha and Chanthaprapha yantras: by day, worship and empower the Suriyaprapha yantra; by night, worship and empower the Chanthaprapha yantra. When done, consecrate with the katha inscribed here, namely:

When finished, put the Suriyaprapha yantra in a gold case and the Chanthaprapha yantra in a silver case, anoint them with fragrant powder and fragrant oil, and keep them enshrined; when you use them, use them according to the applications stated here. If a lord, prince or master is angry with you, anoint that Suriyaprapha yantra with perfume, consecrate it with the Suriyaprapha katha 3 times, and carry it on you; when he sees your face his anger vanishes entirely. If servants or dependents flee away, write the name of the one who fled on paper, press the Chanthaprapha yantra over it, and consecrate with the Chanthaprapha katha; that person cannot escape — even if fled, they return. If a wife or husband is unloving, grown distant in heart and minded to flee, write their name and press the Chanthaprapha yantra over it, consecrating with the Chanthaprapha katha; love arises in them and they cannot get free of you — even if divorced, they come back and reconcile.

(printed p.54) If you would plant crops and have every kind sprout and flourish, then take the Chandra-prabha (Moon-radiance) yantra and consecrate it with the Chandra-prabha katha, and further recite this one additional chant, namely:

[Pali-Khmer invocation for prosperity and victory; recited to bless the crops] — three times; then settle your heart well and make your resolve, and the crops will sprout and flourish well. If you would go to meet an enemy in battle, take the Suriya-prabha (Sun-radiance) yantra and anoint it with fragrant substances, consecrate it with the Suriya-prabha katha, then carry it upon your person; it is a device to guard against weapons — spear, sword, crossbow, firearm — and no harm can come to you at all. If you suspect there may be treasure, silver or gold at some place, or are unsure, then take the Chandra-prabha yantra, consecrate it with the Chandra-prabha katha 7 times, and lay the Chandra-prabha yantra face-down at the place you suspect. If there truly is something buried there, the yantra laid face-down will flip over face-up; or else a deity will come to tell you in a dream. When you do this, first bathe and wash your head, keep the 5 precepts or 8 precepts, and only then proceed. If food is scarce, make offering to both these yantras and recite both these kathas; if no person brings food, then a deity will surely bring it. If you would travel far, first bathe and cleanse your body to purity, then undertake the 5 precepts or 8 precepts, then anoint both sacred yantras with fragrant powder and fragrant oil, then recite both kathas — namely the Suriya-prabha and Chandra-prabha verses — then stamp upon the ground 108 times, then stride out: a single step covers a distance of a thousand wā, and the far road becomes near. If you would make yourself concealed so companions cannot see you, cleanse your body clean, then do thus: if it is night take the Chandra-prabha yantra to conceal you; if it is daytime take the Suriya-prabha yantra to conceal you. If you fall stranded in another town, and are lost not knowing the way, and hunger arises craving food and water till you nearly collapse and die, take both these yantras and make offering, then recite both kathas, and a deity will bring you rice, fish and food; even though lost on the road it will become clear, or else people will bring you rice, fish and food.

(printed p.55) Whoever desires silver and gold, jewels, rings or any object, let him place the Chandra-prabha yantra in a silver box and the Suriya-prabha yantra in a gold box, and make offering every day; use a silver bowl and a gold bowl to hold the offerings for these two yantras. Then whatever he desires he will obtain just as his heart wishes, in every case. Keep up the practice without lapse, and never be heedless. These two yantras, Suriya-prabha and Chandra-prabha, may be used for 108 purposes. People will respect and revere you, your ears and eyes will be clear, your life long, and your hair will not go grey. He instructs: take the Chandra-prabha yantra, soak it in fragrant oil, and use that oil upon your hair; when you go to see a noble or lord, he will love you. Take that oil and boil it into a lip-wax; apply that wax to your lips, consecrated with the Moon katha, and when you go to a noble he will show you loving-kindness. If a woman has a difficult delivery, soak [the yantra] in water to make holy water; sprinkle some of that holy water on her head and give some to drink, and she will deliver easily. If cattle or buffalo are sick and refuse to eat grass, soak the yantra to make holy water, dip the grass in that holy water and let them eat it; bathe them with the water and their sickness will be cured. If sickness arises — a fever with chills, or headache and dim eyes — take the yantra soaked in water, drink some and bathe some, and it will be wholly cured. If scalded by fire, soak the yantra in limewater and apply it, and it will be cured. If you take the yantra soaked in water and sprinkle it on the house gate and dwelling door, thieves and bandits cannot get in at all; sprinkle it on your goods and you will not sell at a loss — your goods sell very well. Whoever causes trouble against you, or has a lawsuit with you, write the enemy's name on a betel leaf, then clamp both yantras onto it, and he can bring no case against you at all. When going to war, take both these yantras, anoint them with fragrant substances, then soak them in sesame oil, empower them and smear it on elephants, horses and mounts, then go, and you will have victory over the enemy. These two sacred yantras — whoever holds them in reverence and makes offering will never know falling into hardship and suffering. Revere and worship them as though they were the Perfectly Self-Enlightened Buddha himself.

(printed p.56) When you would use the Suriya-prabha yantra, first pay homage with this katha 7 times:

[Pali-Khmer homage-verse to the Sun-radiance yantra, invoking the sun, the eclipse-demon Rahu, the seven jewels and the radiant gem] (If you make it for another person, change "mesadā" to "tesadā.") When you would use the Chandra-prabha yantra, first pay homage with this katha 7 times:

[Pali-Khmer homage-verse to the Moon-radiance yantra, parallel to the above but invoking the moon] (If you make it for another person, change "mesadā" to "tesadā.") These two homage-kathas: use them to worship the Suriya-prabha and Chandra-prabha yantras every day.

[Pali-Khmer katha to be inscribed in the Suriya-prabha yantra and to consecrate it] — this katha is for inscribing in the Suriya-prabha yantra and also for consecrating it, 108 times.

[Pali-Khmer katha to be inscribed in the Chandra-prabha yantra and to consecrate it] — this katha is for inscribing in the Chandra-prabha yantra and also for consecrating it, 108 times.

(printed p.57)

Treatise on Making a Figurine (Tukkata)

[diagram: A four-armed female deity seated in meditation; syllable-letters are marked on the forehead, eyes, brows, ears, neck, chest, hands, arms and knees; two ornamental pendant-lamps hang at either side, each bearing a syllable; she sits on a three-tiered pedestal, each tier inscribed with a line of Khmer-script incantation. Placement numerals such as ๑๐ and ๑ mark points on the body.]

Siddhikāriya. If you would make a figurine to be a charm of attraction to all people — women, men, monks, brahmins, nuns, novices, lords, princes, and great kings — bringing blessing and good fortune to oneself every dusk and dawn: take earth from 7 places at boundary-marker (sema) shrines, earth from 7 charnel grounds, and earth from 7 termite mounds, mix them together and mold a figurine; then hollow out its underside, and insert a yantra into the figurine's belly. Then inscribe the numeral 9 on the forehead, numeral 1 on both eyes, numeral 3 above both brows, numeral 2 on both hands, numeral 4 on both ears, numeral 4 on the neck, numeral 6 on the heart, numeral 7 on the back, numeral 8 on both shoulders, numeral 10 on both knees; inscribe "ma" on the crown, "chanang" on the right arm, "phokang" on the left arm, "sathu" on the breast, "phakhinimeja" on the waist; [then the katha:] jit taṅvā gandhaṅvā phupphaṅvā rāja-kumārovā rāja-kumārīvā itthiyovā purisovā rājāvā mahesīvā bhāṇijjovā bhāṇijjāvā ja-sopassā āgacchāhi sabbe-janā bahu-janā sabbe-purisā bahu-purisā sabbe-itthiyā bahu-itthiyā lābha-lābhā ja-pūjitaṃ piyaṃ mama. [Pali-Khmer charm invoking all people — princes, princesses, women, men, kings, queens, merchants — to come and be drawn in love and to bring gain.] This katha is inscribed on the base beneath the figurine.

(printed p.58) Then call the figurine by name, and awaken it with this Nibbāna-sutta katha as follows:

[Pali chant on breath, emptiness and Nibbāna, weaving the in-breath/out-breath with "emptiness—Nibbāna" and the itipiso formula; recited to give life/spirit to the figurine.] Recite this katha 16 times, take the yantra placed under the figurine's base and also consecrate it with the Nine-Virtues (Nawahorakhun) 18 times. Offer banana-and-sugarcane sweets, vegetables and spiced fish; then speak and make your wishes to the lady figurine as you desire. Whatever you ask you will obtain as wished — it will surely fulfill your aim. This treatise: Phra Tao of Wat Kradi Thong used it once to make the wife of Phra Muen Si become a royal consort of Chao Fa Dok Duea; it made a poor woman become the wife of a lord. Phra Ajahn Chim of Wat Na Phra Men obtained this manual; he made Ta Yu, a northern boat-merchant, gain wealth up to 1,000 [units]; Ta Yu was able to build a temple in the capital. This treatise is exceedingly marvelous; make offering to it well, and you will excel above all people, and whatever you wish will succeed as wished.

Treatise on Making Nang Kwak — Method 1

Siddhikāriya. If any person would make a Nang Kwak, he is instructed to take the root of the rak-son plant, or wan Nang Kwak, and carve it into a Nang Kwak, and place it in a money-bag. When carving, the one who carves should dress in white and wear white; carve and finish it within a single day; choose an auspicious moment well; set out one bai-si offering tray. When the carving is done, inscribe the letters: "thusa" on the forehead, "mani" on the back, "thanang" on the right arm, "phokhang" on the left arm; then consecrate with "thanang phokhang thusa-mani," reciting 108 times. Make offering without fail, keeping her in a money-bag. If you go to trade in any place or any country, take earth from that country and mix it with earth from your own home, and the two — husband and wife — will become wealthy. Make offering with all manner of things according to what you have; set them out and worship the Nang Kwak that is in the bag, then offer rice and water, reciting this katha:

(printed p.59)

[Thai vernacular invocation to Pu Chao Khao Khiao and his daughter Nang Kwak, calling for trade and wealth.]

Treatise on Making Nang Kwak — Method 2

Siddhikāriya. If you would make a Nang Kwak, take rak-son wood, or fig-tree parasite (mistletoe of the madua fig); take a branch pointing toward the east and carve it into a Nang Kwak. When carving her, set out 1 bai-si offering tray, 1 length of white cloth, and 1 baht of silver; the carver should dress in white and wear white, established in the 5 precepts; carve and finish within a single day; do it at an auspicious moment, and it will be efficacious. Then inscribe this sacred katha: "thu" on the left breast, "sa" on the right breast, "ma" on the forehead, "ni" on the back, "phokhang" on the left arm, "thanang" on the right arm; then consecrate with this katha: "thanang phokhang thusa-mani," reciting 108 times.

[Thai vernacular invocation, parallel to the above.] For this katha, take turmeric powder, fragrant powder and fragrant oil, mix them together, consecrate with this katha, then sprinkle it on the Nang Kwak image. When you eat, call Nang Kwak to eat with you, then tell Nang Kwak:

Doing so is very good.

(printed p.60)

Treatise on Making Nang Kwak — Method 3

Siddhikāriya. If you would trade in all manner of goods, take fig-tree parasite (mistletoe of the madua fig) and carve it into a Nang Kwak image. When you go to fetch that parasite, first perform the offering well: take puffed rice and flowers, banana, sugarcane, incense and candles as offering, then climb up and cut it down, and carve it into a Nang Kwak image; keep it in a case of lip-wax, fragrant oil and krajae (scented paste). Also inscribe this Nang Kwak yantra on a silver plate to line the bottom of the case.

[diagram: Nang Kwak seated with right hand raised in the beckoning gesture, inside a circle with an alms-bowl / relic-mound emblem above her head and Khmer syllables around her; the circle is set within an eight-petalled lotus, each petal inscribed with Khmer-script yantra syllables and numerals.]

Then consecrate with this katha:

[Short Thai-Pali charm; "thoep" evokes swelling/heaping-up of goods.] — 3 times or 7 times as you buy and sell, and it is very good. If all others cannot sell, we can sell. Then take the lip-wax, krajae paste and fragrant oil and smear it on yourself first, then sprinkle it on the front of your shop; all people will see us like the full moon of the 15th night, and wealth, silver and gold will pile up of itself by the power of Nang Kwak.

[Pali-Khmer charm for commerce and drawing custom.] This katha: consecrate together with the Nang Kwak, the fragrant powder, fragrant oil and wax, as described above, 108 times. He values it at 1 chang of gold; consecrate it according to the day-strength (number for the day of the week).

(printed p.61)

Treatise on Making Nang Kwak — Method 4

[diagram: Nang Kwak seated with right hand raised in the beckoning gesture, inside a circle with an alms-bowl / relic-mound emblem above her head and Khmer syllables around her; the circle set within an eight-petalled lotus, each petal inscribed with Khmer-script yantra syllables and numerals.]

This Nang Kwak yantra is inscribed on a silver plate to line the bottom of the case. Siddhikāriya. If you would have goods never running out of your hand and would trade in all manner of goods, take the parasite (mistletoe) of a chumphon fig and carve it into a Nang Kwak image. When you go to fetch that parasite, perform the offering well: take puffed rice and flowers, banana, sugarcane, incense and candles as offering, then climb up and cut it down and carve it into a Nang Kwak image; keep it in a case of wax, fragrant oil and krajae paste. Then consecrate with this katha:

[Short Thai-Pali charm; "thoep" evokes heaping-up of goods.] — 3 times or 7 times as you buy and sell, and it is very good. If all others cannot sell, we on the contrary can sell better than them, exceedingly. Then take the wax, krajae paste and fragrant oil and smear it on yourself first, then sprinkle it on the front of your shop; all people will see us like the full moon of the 15th night, and wealth, silver and gold will pile up of itself by the power and might of Nang Kwak.

[Pali-Khmer charm for commerce and drawing custom.] This katha, 108 times: consecrate together with the Nang Kwak, the fragrant powder, fragrant oil, krajae paste and all the wax. He values it at 1 chang of gold; when you use it, consecrate according to the day-strength.

(printed p.62)

Treatise on Making Nang Kwak — Method 5

Siddhikāriya. If anyone finds a fig-tree parasite (mistletoe of the madua fig), first perform a bangsukun (funeral-cloth ancestral rite) upon yourself, then go to fetch it. Obtain banana, sugarcane, incense, candles, flowers and puffed rice, and go make a propitiatory offering well; then climb up and take it, taking the branch that points toward the east, and carve it into a Nang Kwak image; then place it in a case of lip-wax, and consecrate with this chant:

[Short Thai-Pali charm; "thoep" evokes heaping-up of goods; for trade.] Keep it and trade very well. Take chaiyaphruek wood and carve it into a case; anoint it with fragrant powder and fragrant oil without fail. If you wish to sell goods well, dissolve krajae paste, fragrant powder and fragrant oil, then place the Nang Kwak in to soak, and consecrate with this katha:

[Pali charm: "may kings be dear to me, may men be dear to me, may the wise be dear to me."]

[As above.] With this katha, consecrate fragrant powder and fragrant oil according to the day-strength, then take that fragrant powder and sprinkle it on the goods and merchandise, and sprinkle the front of the shop first; then bring the goods out to sell, and others will see our face like the moon on the full-moon day, and silver and gold will flow pouring in. If you go anywhere, consecrate lip-wax and go and your speech will be very persuasive. If you would approach a noble, apply the lip-wax with the middle finger; if you would woo a maiden, use the ring finger; if you approach a lord, use the index finger. Furthermore, take a silver plate inscribed with this Nang Kwak yantra as a lining, and place it to line the case.

[diagram: Nang Kwak seated with right hand raised in the beckoning gesture, inside a circle with an alms-bowl / relic-mound emblem above her head and Khmer syllables around her; the circle set within an eight-petalled lotus, each petal inscribed with Khmer-script yantra syllables and numerals.]

This Nang Kwak yantra is inscribed on a silver plate to line the bottom of the case.

(printed p.63)

Treatise on Making Nang Kwak — Method 6

[diagram: Nang Kwak seated with right hand raised in the beckoning gesture; an alms-bowl / relic-mound emblem above the head flanked by Khmer syllables; Khmer syllables at either side of the body; below, a rectangular panel inscribed with a line of Khmer-script incantation.]

Inscribe the letters on the Nang Kwak image as shown here. Siddhikāriya. If you would make a Nang Kwak, take the parasite (mistletoe) of a chumphon fig and carve it into a Nang Kwak image. When you go to fetch that parasite, perform the offering well: take puffed rice and flowers, banana, sugarcane, incense and candles as offering, then climb up and cut it down and carve it into a Nang Kwak image; keep it in a case of lip-wax, fragrant oil and krajae paste. Then consecrate with this katha:

[Pali charm: "may kings be dear to me, may the wise be dear to me."] When you have occasion to go trading, take the Nang Kwak image and bathe it in water, then take that bathing water and pour it over the prow of the boat and sprinkle it on the goods for sale; then anoint the Nang Kwak image with fragrant powder and fragrant oil, and smear it on the prow of the boat, and trading will go very well. And if you would make it a love-charm, bathe the Nang Kwak image in water, then take the water that bathed the Nang Kwak image and bathe yourself with it; then anoint the Nang Kwak image with fragrant powder and fragrant oil, and smear it on your own body — it is very good as a charm of attraction. He values it at 1 chang of gold.

[Pali charm: "may this protection guard me."] With this katha, feed rice to the Nang Kwak; make offering every day without fail.

(printed p.64)

Treatise on Making a Nok Kasak Spirit-Effigy (Phayon)

[diagram: A nok kasak (a mythical hawk/eagle-like bird) shown in profile with outspread wings and long tail feathers, standing; a line of Khmer-script yantra syllables inscribed on its body/breast.]

Siddhikāriya. If you would make a nok kasak, you may mold it from wax, or draw it on cloth and make it into a flag. When drawing or molding the nok kasak, recite the [contemplation of the] 32 parts [of the body] thus:

[Pali: the standard contemplation of the 32 constituent parts of the body — hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, etc.] Then recite the [contemplation of the] five aggregates thus:

[Pali: the standard exposition of the five aggregates and the definition of the aggregate of form (rūpakkhandha).] It is named the nok kasak, and is most excellent. When opening the bird's eyes, recite this katha:

[Pali eye-opening (netra-opening) katha, invoking the thousand-eyed one and the divine eye.] This katha opens the eyes of the nok kasak.

[Pali-Khmer charm with the namaphatha formula, invoking peaceful wings/feet and the Triple Gem, to subdue enemies and win all hearts.] After empowering with this verse, then "fix/nail" it with this katha:

[Short Pali-Khmer "krueng" (fixing/binding) katha.] This katha is for fixing it afterward. Then make holy water in a bowl, and hang the bird directly above the bowl of holy water, setting it at the Buddha-offering shrine. Whatever [charms] others make and release, our bird seizes them all in its beak; however much is released, it seizes it all.

(printed p.65)

Treatise on Making a Hanuman — Method 1

If you would make a Hanuman, take the root of the phut-son (gardenia) and carve it into a Hanuman seated cross-legged (phap-phanaeng) upon a pedestal. When carving, set out one bai-si offering tray together with the ascetic-offering foods (krayabuat). Inscribe the letters thus:

[Pali "Sambuddhe" protective katha — homage to the 28 (and myriad) Buddhas, Dhamma and Sangha as a rampart, that by their power all misfortunes and dangers be destroyed without remainder.] Consecrate 108 times; when about to hold it in the mouth, recite 7 times, and blade and spear will not strike you. He values it at one chang of gold.

Treatise on Making a Hanuman — Method 2

[diagram: Two round yantra designs. Left, labeled "yantra inscribed on the grinding pestle-stone (luk hin bot)": a circle with a coiled/spiral syllable at center, small syllables around, and a small triangle of three syllables above. Right, labeled "yantra for the base, inscribed on the grinding slab-stone (mae hin bot)": a circle with a central syllable and radiating syllables.]

Yantra inscribed on the grinding pestle-stone Yantra for the grinding slab-stone Siddhikāriya. If you would make a Hanuman, take: wan phet noi (lesser diamond-herb) 1, wan phet yai (greater diamond-herb) 1, wan phet sanghat 1; mix these medicines together and grind them fine. Inscribe the yantra on both the slab-stone and the pestle-stone, together with inscribing the heart-syllables of the ritual (phra karani) as well. When you would grind the medicine, set out the offering paraphernalia well, then take this katha:

[Short Pali "heart" (huachai) syllable-katha of the ritual.] With this ritual-katha consecrate the medicine to a full 108 times, then take that medicine and mold it into a Hanuman figure; when molded, consecrate again 108 times; then place it in a bronze bowl sealed tightly shut, and take it to bury in a charnel ground for 3 days — watch for a fitting sign — and go consecrate it every day, 1,000 times per day; when the 3 days are complete, dig it up. Keep it well. When you have occasion to go to any place, take that Hanuman figure and consecrate it 9 times, and carry it upon your person.

(printed p.66) …being invulnerable, so that all manner of weapons, cutting or stabbing, cannot enter at all; and it is also a love-charm over noblemen, lords, princes, women and men everywhere. If you wish to ward off firearms and crossbows of every kind, hold the Hanuman [image] in the mouth, then fix your gaze intently upon that thing; place the big toe of the right foot pressing down on the big toe of the left foot, press the tongue to the palate, and recite the Heart-of-the-Deed [formula] forwards and backwards to complete 9 times — and all those weapons will shatter and break to pieces.

Treatise on Making Hanuman, Method 3

Siddhikāriya. If you would make a Hanuman, take: 1 bai-man leaf, 1 khae leaf, 1 "grass-under-leaf" leaf, 1 kratheup-yot leaf, 1 phak-krachet (water mimosa) leaf, 1 chumhet (cassia) leaf, 1 hing-hai leaf, 1 gourd leaf, 1 phangkap leaf, 1 sakot-thoranee root, 1 gall of the catfish, 1 ash of a phi-phrai (spirit of a woman dead in childbirth), 1 bone of a phi-phrai, 1 vulture's eye, 1 crow's eye, 1 cobra's eye. Grind all these medicaments fine and mix them well, knead them with lac-resin and mold a figure of Hanuman squatting on his heels, with his hands covering his eyes. Then take it to a cremation ground and consecrate it 1,000 times with this katha:

(Pali-Khmer seed-syllables; the katha that empowers the Hanuman.) When you consecrate it, set up the ritual precinct properly, wind the sacred cord 3 times around, spread a white cloth canopy of 3 tiers, with a royal enclosure, tiered umbrellas and flags — the umbrella to be made of 5 tiers — one bai-si offering-set, ordination-style offerings, puffed rice and flowers, scented powder, scented oil; make the worship-offering well. When finished, keep the Hanuman to use as you wish — it is a mighty thing. When you must go somewhere, take that Hanuman and consecrate it 31 times, carry it on your person; entering anyone's house, whatever they are doing they will chance to fall asleep at it — even if their whole household's heads were shaved they would not feel it. Whoever has made this is as one who has obtained the radiant wish-jewel of a universal monarch.

Treatise on Making Hanuman, Method 4

Siddhikāriya. Take 7 kinds of "sleep-knowing" (nyctinastic) leaves and make a figure of Hanuman seated cross-legged, one finger-breadth tall. Then inscribe the four elements, namely:

Then lacquer and gild it well, and consecrate with this katha:

(Pali element-syllables and their permutation; consecration formula.) Recite this katha to complete 108 times. When consecrating, place all manner of weapons beneath it as a seat. When you have somewhere to go, wrap the Hanuman figure in a head-cloth and go — everyone falls asleep. If you would use it as a love-charm, steep the Hanuman figure in scented oil; smear it on anyone and none can resist.

(printed p.67)

Treatise on Making Hanuman, Method 5

Siddhikāriya. Take a root of the double-jasmine (phut-son) and carve it into a figure of Hanuman squatting, one finger-breadth tall. Inscribe letters thus:

(Pali epithets of the Buddha, placed on the four sides.) When making it, take a good astrological time; set up one bai-si offering-set and 1 baht of silver. When consecrating, it is best to sit atop all manner of weapons while reciting. Steep the Hanuman in scented oil in a bronze bowl, then consecrate with this katha:

Recite this katha 108 times.

Recite this katha 1,000 times. When you would use it, recite each verse again 7 times and hold [the image] in the mouth — you become invisible and cannot be struck. Once done, stand and let them strike at you: they will not hit you at all.

Treatise on Making Hanuman, Method 6

Siddhikāriya. Take 7 kinds of "sleep-knowing" leaves, grind them fine, mix with lac, and mold a figure of Hanuman kneeling with palms joined, one finger-breadth tall. Then inscribe the letters

on the body of the Hanuman, lacquer and gild it well. When finished, consecrate with this katha:

(seed-syllables and their reverse; consecration formula.) Recite to complete 108 times. When you consecrate that Hanuman, set up bai-si offerings on the left and right, prepare 2 sets of ordination-style offerings, 2 sets of flowers-incense-candles, bring all manner of weapons together, and set them beneath [the image] as a seat during the consecration. When done, wrap the Hanuman tightly in a head-cloth. Then go about: traveling in whatever direction, no one will see you at all. Should you enter anyone's house, all within will sleep soundly; even if they were to catch sight of you, they could not open their mouths [to cry out]; and you are also kept safe and invulnerable. Most excellent indeed.

(printed p.68)

Treatise on Making Hanuman, Method 7

[diagram: a pair of lotus-blossom yantras side by side; each petal bears a Khom syllable, with small numerals ringed around the outer petals]

Siddhikāriya. If you would make a Hanuman, take this pair of lotus yantras and cast them as an inlay with "underground nang-lom" resin, shellac-wax, mixed together with charcoal from [the pyre of] one who died on a Saturday, burned on a Tuesday. Then mold a figure of Hanuman and consecrate it with this katha of the 28 Buddhas:

(Pali invocation of the 28 Buddhas; the empowering formula.) Recite to complete 108 times. When you have somewhere to go, hold this Hanuman in the mouth: it is a charm of invisibility and paralyzing [of others], and all manner of legal cases will recede; it wards off every sort of enemy. If you would approach a lord or prince, hold the Hanuman in the mouth — it wards off all dangers, do not doubt it. If you would visit a man's daughter, hold it in the mouth and all in the house fall asleep. Steep it in oil, then smear that oil on yourself: all women and men will love you, monks, nuns and brahmins will look on you with great favor, and you will have power over all people. Firearms, crossbows, spears and swords cannot harm you at all; you are exceedingly invulnerable, and evasive too. Smear that oil on the crown of the head as you go, and women cannot bear to be [apart] from your face. When you inscribe the letters, first invite [the power] with this katha:

(Pali invocation to empower the inscribing of the yantra.) Then inscribe the letters.

(printed p.69)

Treatise on Making Hanuman, Method 8

Siddhikāriya. If you would make a Hanuman, take: 1 phet-noi herb, 1 khilek (cassia) leaf, 1 leaf of the sacred Bodhi tree caught in mid-air [before it touches the ground]. Burn them to charcoal-black powder (samuk), mix with lac, and mold a figure of Hanuman with eyes covered, one finger-breadth tall. Then inscribe the letters:

When finished, lacquer and gild it well. When making it, provide one bai-si set, one length of white cloth, 1 baht of silver; do it in the ordination hall (ubosot). Then consecrate with:

Recite to complete 1,000 times. When you have somewhere to go, hold the Hanuman in the mouth: cutting and stabbing cannot enter. Held in the mouth as you enter a house, none can challenge you. If you wish the whole household to fall asleep, steep the Hanuman in scented oil and consecrate with this katha:

(mixed Pali-Thai "blinding/deafening/mouth-shutting" formula; makes others unable to see, speak, or hear the bearer.) Then smear oil on your ears and eyes and walk in: whether people sit or lie, they will not see you; the whole household will sleep. If you go into battle, hold the Hanuman in the mouth: their shots from bow, crossbow and firearm will not strike you at all. In a lawsuit, hold the Hanuman: they cannot speak against you, and both plaintiff and judge greatly fear your power. Furthermore, steep the Hanuman in scented oil and consecrate with this katha:

(Pali "come hither" attraction formula.) Recite 7 times — a great enchantment over all people. Also, if you would race boats, race buffaloes, or box and wrestle, steep the Hanuman in water and consecrate with this katha:

Recite according to the day's strength, then sprinkle the water on the person, boat, ox or buffalo — and win.

(printed p.70)

Treatise on Carving Tiger-Fangs, Method 1

[diagram: three tigers in a row, labeled below]

crouching tiger tiger seated on a pedestal leaping tiger Siddhikāriya. If you would make a tiger [amulet], take a tiger's fang and carve it into one of these tiger figures, steep it in scented oil, then consecrate it with this incantation:

(Thai-Pali "awakening" incantation for the tiger.) Recite this "awakening" katha 108 times. Then, when you have somewhere to go, consecrate with this katha for all three tigers:

(Pali empowering formula.) Recite 108 times. You may hold it in the mouth, or wrap it in a head-cloth, or steep it in scented oil and scented powder and smear it on — you will have ascetic power and victory.

(printed p.71) [continuing the roll-call of spirit-ladies from the previous page:] …Mae-nang Phichit-lekha Chao-dok-duea Bang-taa, come; Mae-nang Hongsa who veils her husband's eyes, come; Mae-nang Ai-liang-aen-khla Chao-pai-saem, come; Mae-nang Saem who steeps a hundred pots of medicine, to make the light of a beloved man, come; Mae-nang Ot Chao-kafak, come. Accomplish [this] with tubers of proh, phlai and lemongrass; and rear the parting-wind and the ox-and-buffalo spirits. Om phut-tho-pa-mo-tham-mo-aa-tit-ja-nang-pa-mun-tan-pi ku-ru-pha-na-rang [Pali]. I shall bring 30 deities to hold my arms and lead the van; 40 deities to hold my arms and guard the rear — according to the day's strength. Soap-pod comes from the sky-city, kaffir-lime from the celestial city, [across] a hundred thousand world-systems. Phra Kap comes bearing a spear, Phra Tangok comes bearing the tiered umbrella, the Universal-Monarch comes bearing the sword; sixteen thousand deities come to surround and escort my body. Om prayut-prayut, throp-throp, sorm-sorm, hom-hom, hai-hai, rasai-rasai, rasa-rasa, phusa-thosa-sitthisa — I shall wash the head of the woman whose husband has died, so a man will come [to her]; I shall wash the head of the woman divorced by her husband, so [one] comes quickly. Su-sa. Om, earth of the three landings, Om kaa-phe-laa-rop, go press upon the eyes and draw [her] near, caressing, rubbing. Hasten — take root like the gum under the [bird's] nest, hasten and settle like the mosquito under the grass. Do not stretch your arm elsewhere, do not lean yourself far off; come and stay at the belly, come and stay in the lap and love [me]; cling to the shin and do not slip, cling to the thigh and do not stray. [invocation of the teacher; if my teacher would pull back the foot, let him not …; my teacher knows how to speak the spell.] Om trük-trük — the binding of the teacher makes even the elephant slacken its tusks; I shall speak to the fish, and the fish slackens its spine; hearing my voice they fear me as the elephant fears the goad; seeing my face they fear me as the [beast] fears the [blade]. I shall make one bow, I shall make one crouch [like a frog]. Om yit-yit, sut-sut, yiat-yiat svāhā ๚ะ๛

Then take a tiger's fang and carve it into a crouching, springing, leaping tiger, consecrate it 108 times with this incantation, and steep it in scented oil. When you have somewhere to go to see officials, monks or brahmins, it gives great power: place the tiger in a folded betel-quid held in the mouth, and your speech carries power in every way.

(printed p.72)

Treatise on Carving Tiger-Fangs, Method 2

[diagram: a single striding tiger on a pedestal, with Khom syllables and numerals on the body]

Siddhikāriya. Take a tiger's fang and carve it into a tiger figure, then inscribe the measures/numerals following the order of that yantra, and consecrate with this katha:

(Pali verse invoking the Buddha's lion-roar to defeat the army of Māra; "may victory be mine.") Recite over the tiger 108 times and steep it in scented oil. If you would go before officials, lords, princes, monks, nuns or brahmins, or to preach, chant or recite, hold the tiger in the mouth — it gives dignity and splendor. If you would have people hold you in awe, wrap the tiger in black cloth as a head-band and go: people will greatly fear and respect you. If you would not be seen, wrap the tiger in black cloth as a head-band, recite, and go — none will see you at all. If someone would bring a case against you, put it in a betel-quid and hold it in the mouth — great power; they cannot speak against you. If you go into battle, wrap it as a head-band and go — you will gain victory over them.

Treatise on Carving Tiger-Fangs, Method 3

[diagram: a tiger seated on its haunches on a pedestal, striped]

Siddhikāriya. If you would make a tiger, obtain a tiger's fang and carve it into the figure of a tiger seated on a pedestal, then consecrate with this katha:

(short seed-syllable formula.) Recite 101 [times], then place it in a wax box. Whenever you have somewhere to go, wrap it in black cloth as a head-band and go — most excellent.

(printed p.73)

Treatise on Carving Tiger-Fangs, Method 4

[diagram: a tiger rearing upright on a base, striped, with Khom syllables and numerals]

Siddhikāriya. Take a tiger's fang, carve it into a tiger figure, and take it to a cremation ground to consecrate with this katha:

(Thai-Pali victory/invulnerability formula.) Recite over the tiger to complete 108 times — most efficacious. Before use, consecrate it first 7 times; hold the tiger in the mouth — it is a protective charm. Steep the tiger figure in scented oil. When you would go before officials, lords or princes, or monks and brahmins, place the tiger in a betel-quid and hold it in the mouth — great power and majesty; whatever you wish, you obtain it as you desire. Place the tiger figure in a wax box rubbed on the lips — it is a royal love-charm in every respect. If you would have people fear and respect you, steep it in oil, consecrate, and smear the oil on yourself as you go. If you travel by night, tie the tiger figure into the corner of a black cloth and wrap it round the head — none will see you at all; and if you enter a house, they will not sense you. And if you are a bandit in a case, put it in a betel-quid, hold it in the mouth, and consecrate 108 times — efficacious.

Treatise on Carving Tiger-Fangs, Method 5

Siddhikāriya. If anyone would make a tiger-fang [amulet], take the fang of a man-eating tiger and carve it into a tiger figure. Place the syllable "phut" on the left eye, "tha" on the right eye, "sang" on the front, "mi" on the back. When the awakening-consecration is complete, whenever you have somewhere to go, hold that tiger [in the mouth] and consecrate with this katha:

(Pali formula; the "lion/tiger" verse of the Teacher.) If you go into battle, hold that tiger in the mouth — invulnerability (kongkraphan-chatri), evasion of spear, sword, firearm, bow and crossbow — most excellent. Then also consecrate with this katha:

(short seed-syllable formula.)

(printed p.74) If you would test this tiger visibly, hang the tiger up on a cord, then awaken it so that it rises and leaps to eat meat. To awaken it, pour scented oil into a bronze bowl, lay the tiger down in that bowl, and awaken it to life with this incantation:

With this incantation one awakens the tiger to rise. Once the tiger has risen, take that oil and smear it on your body — cutting and stabbing cannot enter at all.

Treatise on Carving Tiger-Fangs, Method 6

Siddhikāriya. Take a tiger's fang and carve it into a tiger figure; when making it, choose a good astrological time. Then inscribe these letters: place "a" on the forehead, "sang" on the head, "wi" on the neck, "su" on the back, "lo" on the tail, "pu" on the right forefoot, "sa" on the left forefoot, "phu" on the right hindfoot, "pha" on the left hindfoot, and "ma-a-u u-a-ma" on the base. Then consecrate with this katha:

(printed p.75)

(the "Sambuddhe" verse invoking the 28 Buddhas as a protective wall; a wide-purpose protective katha.)

(Pali verse praising the Buddha's thirty perfections and awakening.)

(the "Na-mo-buddhāya" heart-syllables and their rotations.) Recite this katha over the tiger 9 times. When you have somewhere to go, put the tiger in a head-cloth and go — people will not see you at all.

Treatise on Carving Tiger-Fangs, Method 7

[diagram: a prowling tiger with open mouth, Khom syllables and numerals on the body]

Siddhikāriya. Take a tiger's fang and carve it into a crouching-tiger figure, inscribe the numerals in the order [shown] in this yantra, steep it in scented oil in a bronze bowl, and consecrate with this katha:

(Thai-Pali invocation for the tiger.) Recite over the tiger 108 times. When you would go before any official, lord or prince, it gives great power; whatever you wish, you obtain it as desired. Place the tiger figure in a wax box — it is a royal love-charm. If you would have people fear you, steep it in scented oil and smear it on yourself — efficacious. If you travel by night, wrap it in black cloth as a head-band and go — none will see you. If you enter a house without being sensed, put it in a betel-quid and hold it in the mouth — they will not notice, and cannot open their mouths [to cry out].

(printed p.76)

Treatise on Carving a Rachasi (mythical lion)

[diagram: a Lanna-style rachasi rearing, with curling mane and tail; Khom syllables and numerals on the body]

Siddhikāriya. Take an elephant tusk that has "stabbed" a broken branch (i.e. tusk-ivory that snapped a tree) and carve it into the figure of a rachasi, inscribe the numerals in the order [shown] in this yantra, steep it in scented oil in a bronze bowl, and consecrate with this katha:

(Pali "royal-tiger/lion-roar" victory formula.) Recite over the rachasi 108 times. When you have somewhere to go, take the rachasi with you — it gives such power that, though there be enemies of every kind, they cannot stand against you. Steep it in scented oil and smear it on your head — all manner of weapons will fall from their hands. If some ill-omen (ubat) arises anywhere, steep the rachasi in water, consecrate 7 times, and sprinkle the water in that place — the trouble subsides and vanishes utterly. Most excellent.

Treatise on Making a Bow-Bull (wua thanu), Method 1

Siddhikāriya. If you would make a bow-bull, take bamboo that has grown arching across a path, split it into strips, and weave it up into a bow-bull. When you go to cut that bamboo, recite this katha:

(the opening homage-syllables.) Recite this katha while cutting the bamboo; cut it through in a single stroke, then split it into strips. When weaving it into the bull-form, recite this katha continuously until finished:

(Thai-Pali formula empowering the guardian bow-bull.) Recite this katha until the bull is fully woven, then consecrate 7 more times; make a proper shed [stable] for it, and instruct it: "If a wrongdoer enters, gore him to death." Make offering to it with white spirits (liquor) as well.

(printed p.77)

Treatise on Making a Bow-Bull (wua thanu), Method 2

Siddhikāriya. Take either clay or wax and mold it into the figure of a bull, then consecrate with this katha:

(Thai-Pali formula empowering the guardian bow-bull.) With this katha consecrate the bow-bull; make a good place for it to dwell, find grass and water to nourish it, and tell it your purpose so it knows — it wards off all manner of bandit-danger.

(short feeding-formula.) With this katha, feeding the bow-bull, you must have grass and water for that bull to eat as well.

Treatise on Making a Bow-Buffalo (khwai thanu)

Siddhikāriya. Take either clay or wax and mold it into the figure of a buffalo, then consecrate with this katha:

This katha consecrates the bow-buffalo, made just like the bow-bull. But if you make a buffalo you need not make a bull; choose one of them — it guards the home most excellently.

Treatise on Making a Hun Phayon (animated effigy), Method 1

Siddhikāriya. If you would make a hun phayon to guard treasure, take: 1 krathong [leaf-cup] of rice, 1 krathong of pork; make offering with white spirits, and reverently collect cremation-ground earth from 3 places. Bring it and mold a figure of a man holding a club; then inscribe this yantra, wrap [it around] quicksilver weighing 1 fueang, and stuff it into the belly of that figure.

(printed p.78)

[diagram: a square yantra enclosing a diamond (magic-square form). Three seed-syllable circles run across the middle of the diamond; corners and points bear the numerals 1–8; small spiral/unalome strokes decorate the sides]

Then take the bone of a person who died a violent/untimely death (phi tai hong) and place it in as well. Then make this resolution: "Keep watch over evildoers, let none come in to steal from me. If one persists in entering, cause him only hardship — do not let him die." Kept for guarding the house, it is very good.

Treatise on Making an Animated Effigy (hun phayon), Method 2

Siddhikāriya. If you would bind an animated effigy, have it bound up from 32 stalks of rice-straw; take wood used to prod/poke a corpse and make it into splints for tying the effigy. Take cloth that was worn to dress the corpse and make from it the clothing for the effigy. Then take the corpse-prodding wood and make it into a spear for it to hold. While binding the effigy, meditate through the 32 constituents (of the body) until it is finished; then consecrate it with this katha:

This katha awakens and consecrates the effigy-figure. Then build a small spirit-shrine, place the animated effigy inside it fittingly, and set out liquor and rice as offerings every day. Give it your instructions according to your wish. It guards the house and dwelling, watches over all sorts of possessions; thieves and villains dare not come near, for they see it as a living person.

(printed p.79)

Treatise on Making a Ritual Knife (mid mo), Method 1

Siddhikāriya. The sacred treatise for inscribing a highly potent ritual knife, of Luang Pho Muang, seal of the Diamond Sword, Wat Pradu Song Tham. Take: iron from a stupa finial ×1; iron from a prang (tower) finial ×1; iron from a prasat spire ×1; kamchat iron ×1; kamchai iron ×1; "good" iron ×1; Nam Phi iron ×1; shrimp-tail iron ×1; iron from seven cremation grounds ×1; palace-gate iron ×1 — all these irons combined to make the knife. In forging, have the smith keep the 5 precepts or 8 precepts; on an auspicious day, do it on Saturday and Tuesday, with vegetarian offerings and bai-si trays to left and right, monks chanting the karani 7 times. Once made, quench it in prai-oil 3 times and 7 times. Take the prai (spirit-essence) of one who died in childbirth ×1, one who died by drowning ×1, one who died by hanging ×1, one killed by lightning; scrape their foreheads and mix together. Take hing-hai [luminous corpse-substance], white-spirit pollen, tips of sawat, kahlong flowers, take prai and medicinal powder, grind fine and mix into the knife's handle.

Charge the handle: take all the powders mixed together and load them into the knife's handle. It drives off and expels spirits so none can remain; enemies and foes who see the knife flee in fear. It grants invulnerability against weapons, "shuts" guns, and has the power to make one appear as many men. If you would make [foes] transfixed (chang-ngang), brandish the knife and they are frozen. Completed, it is greatly wondrous — not to speak of men, even deities are not unafraid; men fear it greatly. It is for kings/warriors. The enemy becomes as wind, becomes faint, cannot see [you]; swipe with the knife and [invulnerability] holds — [continued].

(printed p.80) ...[the foe] sees you. You may also forbid the wind and forbid the rain. If you would halt an enemy at a certain point, resolve your mind and with the knife scratch a line, or draw a circle, or plant it in the ground; wherever your mind is set, there the enemy stops. If you draw it out a finger's width, the enemy fears greatly; strike and blood flows, a wound that never heals. If you [use it to] "seal"/subdue, plant it at a crevice-hole and all fall asleep. Hold to truthfulness and it is efficacious. Even an invulnerable (khong) person can be cut by it. You may inscribe long swords as well. Keep it near you; it guards against all things. The knife succeeds by [force of] mind.

[diagram: a curved ritual-knife blade seen side-on; four small na-strokes above the spine; a line of Khom glyphs and numerals along the blade face, two curving lines of Khom script toward the tip, and the numeral 13]

The blade is 7 inches long; on the tang inscribe 4 figures of the Buddha (ong phra).

[diagram: a 6×6 magic square (36 cells), each cell filled with a Khom letter or numeral; corners dotted]

This yantra is inscribed to charge the knife-handle. The yantra for charging the knife-handle is consecrated within [the handle]; when charging, consecrate with this katha:

(printed p.81)

Treatise on Making a Ritual Knife (mid mo), Method 2

Siddhikāriya. He directs: take iron from 7 cremation grounds, Nam Phi iron, iron from broken knife-tips, and all manner of broken iron; forge them into a ritual knife. Forge on Saturday and Tuesday. When finished, put fragrant oil in a bronze bowl, immerse the knife and awaken it with this katha:

If you go into battle, recite the "Itipiso of Eight Directions" 3 more times and carry it on your person. If you would rout the enemy, recite the "Roar of Himavanta" (twat himmaphan) 3 times, then point at the enemy where they are and they scatter and flee from you.

(printed p.82) If you would prepare/equip a man, take the sharp tip of the knife down into fragrant oil, consecrate with the "Krathu Chet Baek" (seven-bearers verse), and eat/smear-anoint the face, then go. To forbid the wind, consecrate with this verse:

To have fiery austere power (tapa-decha), consecrate the knife with this verse:

If you would flee when the enemy has surrounded you, hold the knife before your face and recite this katha:

If the enemy pursues and there is nowhere to go, cut a blade of grass with the knife and meditate this katha:

If you would equip a thousand men, plant the knife into the oil and consecrate with this katha:

If you sleep in the forest, put the knife at your head and consecrate with this katha:

(printed p.83) If our men are few and you would challenge — to make the enemy see them as many — use sand, or mustard seed, put it in a bronze bowl, then make the resolution as you wish. Stir the sand with the knife while reciting this katha:

Treatise on Making a Luk Krok (dried foetus-spirit)

Siddhikāriya. If anyone finds a luk krok, it is best to know the day, month, and year of that kumān (child). Then take cloth dyed with safflower (dok kham), inscribe the yantra on it, and wrap the kumān in it.

This yantra is inscribed on the wrapping-cloth of the luk krok

[diagram: two yantras. LEFT (circular): a hub-and-spoke wheel yantra, cells filled with Khom letters, with triple-dot/flame clusters at four points on the rim. RIGHT (square): a square enclosing a diamond, cells of Khom letters/numerals, small motifs at the corners]

This yantra goes on the front. This yantra goes on the back.

Have the kumān lacquered and gilded properly, then awaken it with this katha according to the day's strength (kamlang wan):

(printed p.84)

When you would send the kumān to do some task, recite this katha:

If you want to make trade prosper and to ward off all disease and danger, set out rice for it to eat every day, then recite this katha:

Then "bind"/close it off with this katha 7 times: ๛ Tu-tesang-na ๚ะ๛ — recite this binding-katha when you store the kumān away in its place. Arrange rice for the kumān every day; awaken and call it first, then let it eat. When you would employ it, recite the katha and send it out; when done, use the binding-katha to close it off — very potent.

Treatise on Making a Kuman Thong (Golden Boy)

Siddhikāriya. If anyone wishes to make a Kuman Thong, he directs you to seek out a spirit of one who died "whole/round" (tai thang klom — died while pregnant, mother and child together); best of all if died on a Saturday or Tuesday. When you go to fetch it, prepare offering-food for the propitiation — spicy shrimp salad and fish salad — properly. First awaken it with this katha: ๛ So-sa-a-ni ๚ะ๛; then use this katha to summon it to receive the offerings: ๛ Sa-a-ni-so ๚ะ๛. When you present the propitiatory offerings for it to eat, recite this katha:

(printed p.85) When the propitiation is done, take the knife for cutting open the corpse-cavity — the knife you will use to cut — and consecrate it first with this katha:

Then cut open the corpse's cavity right down to the child's body, but do not yet cut the umbilical cord; lift the child up out of the belly, and first meditate this katha: ๛ Siddhi-tejo siddhi-cittang mahā-bhūto ma-santanang ๚ะ๛. Recite this katha to ask for the child and to coax the child to come and stay with you — that you will raise it as your own son; speak of your own accord [as if in conversation]. Recite this katha until there is a sign that it will be [successful] in one way or another; then cut the umbilical cord and take the child. Bring it to the ordination-hall (bot) before the principal Buddha-image. Set up a canopied ritual precinct (monthon), spread a ceiling of white cloth, plant lacquered-wood posts at the 4 directions; then lay out the sacred cord (sai sin) all around in 7 layers. On that ceiling inscribe the "Crown of the Buddha" yantra, and inscribe the "Tri-nisinghe" yantra, fixing it to the sacred cord at the 4 directions — inscribe 8 yantras in all, backed with the Itipiso of 8 directions; inscribe each yantra according to the direction in which it is hung. When roasting/drying [the child], sit inside the circle of sacred cord. Take chaiyaphruek wood and make legs and a cross-bar to lay the child on for roasting. Roast the child until it is dry and hard as a shell. While roasting, recite this katha:

Meditate as you sit roasting, turning it back and forth until thoroughly dry and hard. Do this work at night; recite and roast so that it is dry before dawn rises. When finished, damp down the fire and recite this katha:

When you would send it to do some task, use this katha: ๛ Gacchāhi mahā-bhūto samanusso sadevako, karohi pitu-vaca, phenasampuṇṇena prasiddhiyā ๚ะ๛; recite it, then tell it your...

(printed p.86) ...wish to it. When done, dispatch it to go with this katha: ๛ Ni-so-sa-a ๚ะ๛. Arrange rice for the kumān to eat every day; when about to feed it rice, awaken it first with this katha: ๛ So-sa-a-ni ๚ะ๛ (this verse awakens); ๛ Sa-a-ni-so ๚ะ๛ (this verse calls). Having called it, recite the katha to present the offerings: ๛ Mama parikuñjuntu ca mahā-bhūtā, āgacchāya āgacchāhi ehi mama māmā ๚ะ๛ — recite according to the day's strength, calling it to eat. When done, "bind"/close it off with this katha: ๛ A-ni-so-sa ๚ะ๛. Whoever can accomplish this, it is greatly wondrous and may be used for every sort of purpose.

Treatise on Making a Chao Rak Chao Yom (twin love-spirits)

Siddhikāriya. To make a Chao Rak Chao Yom, he directs you to make it from the root of a mayom (star-gooseberry) tree that died a "prai" death and the root of a rak-son (double-jasmine) that died a "prai" death; take a root pointing toward the east. When you go to fetch it, take betel-nut, betel-leaf, flowers, incense and candles to make the propitiatory offering (phli) and bring it back; speak of your own accord. Then carve them into child-figures — one of mayom, one of rak-son. Then consecrate through the 32 constituents and the "five aggregates" (pañcakkhandhā) 3 times, then inscribe ๛ Cicheruni ๚ะ๛ within each of the two kumān figures. Then awaken them with this katha:

When done, put the two kumān into a bronze bowl and add fragrant oil; awaken with this katha: ๛ Ka-ca-ka-sa ๚ะ๛; keep awakening until a good sign appears — that is, until you see as though the two kumān spring up and stand playing together; only then count it as usable. If no sign yet appears, keep awakening until it does. Take the two kumān together with the fragrant oil, put them in a bottle, and carry them on your person — very potent. Smear the oil on your face and eyes as a charm of allure to all people. Whenever you go anywhere, call the kumān with this katha: ๛ Ehi tāta piya-putta, purekamama pāraming, thatyang me-bhisiñce karoka ๚ะ๛ 3 times or 7 times; state your wish, make the resolution, then carry them along. Anoint your face and brows with the fragrant oil and go; it brings loving-kindness and great popularity (metta mahaniyom) from all people — very effective.

(printed p.87)

Treatise on Making a Ring (waen), Method 1

Siddhikāriya. If you would keep a Kuman Thong, he directs you to find a kumān that came out dead while the mother was still in the "fire-board" (kradan fai — post-partum lying-by-the-fire) confinement, and that died on a Tuesday or Saturday; awaken it with this incantation:

This incantation awakens the kumān. When you go to fetch that kumān, take a candle fixed at the feet (1) and one at the head (1), two offering-trays (krathong) with spicy shrimp/fish salad and 2 bananas; make the propitiation to the kumān and state your purpose so it knows: "Father will take you to raise as his son, and whatever father sends you to do, do as father wishes." Tell it where our home and dwelling are so it knows; then cut out the kumān's tongue, lay it on a board of thonglang wood, pierce it with rak-son wood and dry it. Then inscribe this katha: ๛ Ma-a-u u-a-ma ๚ะ๛, forming a yantra thus:

[diagram: a ring seen face-on — a round bezel of concentric circles holding a central Khom syllable ringed by Khom letters, topped by a small three-dot crown, the band sweeping down on either side]

Make it into a ring-head shaped as Phra Khawampabodi (the "hidden-face" figure), roast/dry the inscription, lacquer and gild it, and wear it on the finger as you will; it succeeds in every respect. If you would make a woman come to you, recite this katha: ๛ Buddha-ovātang kumārī kumārā, sabbe-devatā kumbhaṇḍā-bhūta-pisāca, kumārī kumārā svāhā ๚ะ๛ — then say "Your mother has arrived over there," and the kumān will go and bring the woman. For trading, recite: ๛ Catu-devā kumārī kumārā na-ma-ang-tā kumārī kumārā ti-svāhā ๚ะ๛ — for trading, tell this katha to the kumān; buying is easy, selling brisk.

(printed p.88) If you would use it to "seal"/subdue someone, drive it up with this katha: ๛ Catu-devā na-ma-sa-tā kumārī kumārā, kumbhaṇḍā kumārī kumārā, bhūtā-pisācā svāhā ๚ะ๛. And if you would have it do anything, tell it by mouth; if you want something located somewhere, tell it the place so it knows, and instruct it that if it cannot get it, it should come back down. If it has gone up a post, have it come down that post; call it down with this katha:

When you go to fetch the kumān, inform its "buying-mother" (mae sü — protective birth-spirit) as well, because the mae sü took it to raise as her child; since we are going to ask for it, alert the mae sü too.

Treatise on Making a Ring (waen), Method 2

Siddhikāriya. To make a phirot ring, he directs you to take phraek grass and plait it into a phirot-headed ring, then consecrate with this katha:

Consecrate the phirot-headed ring with this katha 7 times; it grants invulnerability against all weapons.

(printed p.89)

Treatise on Making a Ring (waen), Method 3

[diagram: a long horizontal scroll/takrut yantra (a phirot-ring band) drawn as a rounded-end rectangle; inside runs a row of five circular seed-syllable medallions, each capped with a small unalome/flame and separated by Khom-script labels; the end-caps hold Khom letters]

[diagram: a row of Khom numerals/figures beneath the scroll]

These numerals are inscribed as the reverse-side stamp. Siddhikāriya. This yantra he directs to be made into a phirot ring; make it on an auspicious day — a lunar-eclipse day is best of all. When made, consecrate with this katha:

If a noble, lord or prince is angry, put the ring on your finger and recite the Triple Refuge, namely: ๛ Buddhang saraṇang gacchāmi, Dhammang saraṇang gacchāmi, Sanghang saraṇang gacchāmi ๚ะ๛; recite as many times as you can and the anger subsides. If you would approach womankind, consecrate with this katha:

(printed p.40)

Treatise on Making Rings, Type 3

Siddhikāriya. The preceptor Muang of Wat Pradu Rong Tham has one take a piece of leather-parchment and inscribe it with this sacred katha:

[diagram: a band of Khom sacred script within an arrow-headed frame at both ends]

Once inscribed, plait it into a "phirot"-headed ring, empower it upon oneself 108 times, and wear it on the hand — you will be invulnerable and evade bows, crossbows and firearms, and all things whatsoever; most excellent.

Treatise on Making Rings, Type 4

[diagram: Khom sacred syllables arranged like a trident/fan-form, letters set on three nested arcs]

Siddhikāriya. This yantra is named "The Three Jewels." One inscribes it on leather-parchment made into a ring and consecrates it with this katha:

Empower the ring with this katha 108 times; exceedingly good — you evade being cut or stabbed, none can strike you; even if they seize the fold of your waist-cloth to stab, they cannot hit you.

Treatise on Making Rings, Type 6

[diagram: a band of Khom sacred script within an arrow-headed frame at both ends, separated by four pedestal/throne motifs]

Siddhikāriya. This yantra one inscribes on paper made into a ring, consecrating it with the katha inscribed thereon 108 times; you evade all things whatsoever, very good.

(printed p.41)

Treatise on Making Rings, Type 7

[diagram: a long band containing a square yantra grid, a seated Buddha figure, a syllable-disc, and Khom letters set within an arrow-headed frame]

Siddhikāriya. This yantra one writes on paper made into a ring — most excellent. Take this katha to consecrate it: ๛ Ma, thukkhang kusalā-thammā, namo-phutthāya, isawāsu, a; anitchang akusalā-thammā, namo-phutthāya, isawāsu, u; anattā abyākatā-thammā, namo-phutthāya, isawāsu ๚ะ๛ (Pali doctrinal syllables — suffering / impermanence / not-self paired with the Namo-phutthāya heart-mantra; consecration). Empower the ring with this katha 11 times will do, or 108 times — most excellent.

Treatise on Making Rings, Type 8

[diagram: an eight-petalled flower yantra (the eight directions), each petal marked with a Khom syllable]

Siddhikāriya. One inscribes this yantra on paper made into a ring, worn on the hand, self-consecrated 108 times. If placed in a pot of wax-pomade it becomes a love-charm to all people, every woman and man, and it wards off all dangers so no harm can befall. If going to a teacher-master, wear it on the thumb; going to lords and princes, on the ring finger; entering battle, on the index finger; going to a woman, on the little finger — no harm can befall at all.

(printed p.42)

Treatise on Making a Crocodile, Type 1

[diagram: a crocodile seen from above; a 3×3 numeric yantra grid on its trunk (top row 44 88 66 / middle row 6 5 10 / bottom row 10 3 8); Khom letters in arrow-headed frames at head and tail]

Siddhikāriya. Take rak-son wood and carve it into a crocodile, then inscribe the yantra as prescribed onto the crocodile's body. When inscribing the numbers into the yantra, inscribe them by this formula: ๛ Pañca pañca-abhiññā ๚ะ — write the number 44; ๛ Aṭṭha aṭṭha-samāpatti ๚ะ — write 88; ๛ Cattu cattu-brahmavihārā ๚ะ — write 66; ๛ Ca tu-sambhidā-ñāṇang seṭṭhang ๚ะ — write 6; ๛ Pañca-mātang-varang-satthā ๚ะ — write 5; ๛ Tha-sa-pāramī ca mahā-tēchā ๚ะ — write 10; ๛ Uppannā-mahā-tassā ๚ะ — write 10; ๛ Paramatthā tha-sa-phalang ๚ะ — write 3; ๛ Nava-yantang unāloma-kang-varang-siddhi ๚ะ — write 9. (the numbers are counts named by the Pali virtue-terms: five higher-knowledges, eight attainments, four brahma-abidings, etc.) Once inscribed, steep it in scented oil and recite this katha: ๛ Itipiso bhagavā, phuttho chaiyatayo mettā, na-chāliti, phra-simphalī cha mahā-thēro, lābhalābhang kavantu mē ๚ะ๛ (Pali invocation naming the Buddha and the wealth-arahant Sīvalī; a recitation for loving-kindness). A recitation-katha, useful in all ways for charm and good trade — very good.

Treatise on Making a Crocodile, Type 2

[diagram: a simple crocodile figure with a Khom syllable marked on each of its four feet]

Siddhikāriya. Take rak-son wood and carve it into a crocodile, then inscribe the four elements, namely ๛ Na Ma Pha Tha ๚ะ๛, upon the crocodile's four feet. Steep it in scented oil, then consecrate it with this katha ๛ Sukhato ๚ะ๛ (Pali "well-gone"). Recite over the crocodile until you seem to hear it utter the crocodile's cry, then use that oil — most excellent for loving-kindness and popularity in every respect.

(printed p.43)

Treatise on Making a Bia Kae (cowrie-shell charm)

Siddhikāriya. To make a bia kae, take mercury weighing one baht and consecrate it with this katha: ๛ Asisati-thanū-chēva, sabbe-to-āvuthāni-cha, phakka-phakkā-vichunnāni, lomang-mā-me-na-phussanti ๚ะ๛ (Pali invulnerability formula — swords, bows and all weapons shall shatter and not touch a hair of me). Consecrate the mercury with this katha 108 times, then pour the mercury into the cowrie-shell of the bia kae, then consecrate with this katha: ๛ Pha-pid, mo-mid, phut-chid, thā-ap, ya-at ๚ะ๛ (heart-syllables of sealing/closing). Recite this katha 108 times, then take subterranean stingless-bee resin and stop up the cowrie's mouth tightly so the mercury cannot flow out; while sealing, recite this katha: ๛ Tho-utthang, thang-uttho ๚ะ๛. Recite it 108 times, then take lead, beat it thin, and wrap it over the resin, and inscribe this "na maha-ut" glyph: [diagram: the character "Q-3" within a circle]. When done, bind it with cord, lacquer and gild it well, then empower it with the Itipiso in eight directions 108 times. Used for great invulnerability (maha-ut), for warding off sorcery-workings, and against pob-ghosts and forest-ghosts which cannot touch it — most excellent. This treatise is that of the Venerable Chao Khun Phutthawithinayok (Luang Pu Bun) of Wat Klang Bang Kaeo.

Treatise on Making a Palad Khik, Type 1

Siddhikāriya. To make a palad khik, take heartwood of the golden-shower (khun) tree and carve it into the palad khik form, then inscribe these characters as follows:

[diagram: a palad khik figure with Khom letters — atop "ra thu", at the head "9", beneath "khae kha"]

Inscribe the syllable "U" at the presiding front; inscribe "Kanha" and "Neha" along the body, two syllables to each side, then consecrate the palad khik with this katha: ๛ Kanha Neha ๚ะ๛. This katha, consecrating the palad khik, wards off all sorcery and workings. If struck by various poisons, grind the tip of the palad khik with liquor and drink or apply it — cured; or for various illnesses, grind and drink — cured. It may also be used as a love-charm for women and men. It is forbidden to keep it on you while lying with a woman; if a woman is menstruating, do not keep it on your person.

(printed p.44)

Treatise on Making a Palad Khik, Type 2

Siddhikāriya. To make a palad khik, take heartwood of the golden-shower tree and carve it into the palad khik form, then inscribe these characters as follows:

[diagram: a palad khik figure with Khom letters — atop "ra thu", at the head "9", beneath "khae kha"]

Inscribe the syllable "U" at the presiding front; inscribe "Kanha" and "Neha" along the body, two syllables to each side, then consecrate the palad khik with this katha: ๛ Om, three cups of water I will pour up onto the roof-ridge, om ma, spout white spout green, spout piss wetting the cloth, spout that kills a man dead, spout that sells and men eat, spout of sapphire-blue, spout beyond the sky in the Himavanta forest, spout that devours towns; om the "i-chok chak-rat", the deputy-officer of Muang Nop, the general of Noppaburi, holding the thread that tears through ghosts, striking the paddle-spout, rhino-dung thorn hooking the elephant... [vernacular Thai erotic/coarse incantation, largely bawdy word-play, not standard Pali]; lie on your back the "taet" is dry, lie on your side the "taet" is moist; om cover it low and do the deed, take it; om three cups of oil poured on the spout it will not rot... loosening, splitting, "plub-plua" ๚ะ๛ This mantra is used to consecrate the palad khik; tied at the waist it serves all purposes, for both children and adults. Tied on a child it wards off all the "tan-sang" wasting-fevers, spirits and the "mae sue" (birth-spirit) — very good.

Treatise on Making a Palad Khik, Type 3

Siddhikāriya. To make a palad khik, take heartwood of the golden-shower tree, or tamarind heartwood, or "muai" heartwood, or mistletoe — carve it into the palad khik form, then inscribe these characters as follows:

[diagram: a palad khik figure with Khom letters — atop "ra thu", at the head "9", beneath "khae kha"]

Then consecrate it with this katha, "Kanha Neha," 108 times. ๛ Om, ma-tho-pho, ka-do-yet-hi, khuai-luk-song-thi, hi chong mā bang-koet pen na ๚ะ๛ (coarse vernacular Thai erotic incantation, not Pali) — consecrate 108 times. Tied on, it wards off all sorcery and workings, guards against water-spirits (phrai nam) and "phlai yok", against all fangs and tusks, and is a strong love-charm to womankind — indeed, sir.

(printed p.45)

Treatise on Making a Prayer-Bead of Red Muak Vine (thao muak daeng)

Siddhikāriya. Take the red muak vine and make prayer-beads of it, three beads or seven beads as you like, then inscribe this yantra onto the beads:

[diagram: a yantra of interlocked knots/loops forming a figure-eight, or two crossed hearts]

Once inscribed, consecrate with this katha: ๛ Nā-sang-si-mo, ka-kha-vā-mo, ka-kha-vā-mo, phutthā ka-kha-vā ๚ะ๛ (Pali-derived heart-syllables; charm and invulnerability formula). Consecrate the beads 7 times, tie them on the wrist; wherever you go, people love you — a charm of great popularity to all, and full invulnerability of every kind, none can think to harm you; going to nobles, lords and princes, they will be gracious to you.

Treatise on Making a Single (thon) Prayer-Bead, Type 1

Siddhikāriya. To make a prayer-bead, take driftwood with a blunt/broken end, trim it and turn it into a bead one finger-joint long, then inscribe this katha on paper: ๛ Utthang-attho, tho-utthang-at ๚ะ๛. Roll it up tightly and insert it into that wood, take earth to plug the crab-hole where it was stopped and seal it well, then seal it again on the outside with subterranean stingless-bee resin, then braid thread over the outside as a "krabong phet" (diamond-club) casing. Consecrate it with the inscribed katha 108 times — a gun cannot fire against it.

Treatise on Making a Single Prayer-Bead, Type 2

[diagram: a hook-like curved-line yantra with three dots (three "na" / three figures)]

Siddhikāriya. Make a great quantity of "na phinthu" powder, mix it with lac to make a black paste (samuk), then inscribe the na phinthu, put it in lead — or copper will do — rolled to form an inner core, then coat it with the prepared paste to make a thon prayer-bead. Even entering battle, take that bead into the mouth and no weapon will strike — evasion and invulnerability against all weapons.

(printed p.46)

Treatise on Making a 5-Bead Prayer-String, Type 1

Bead 1: ๛ Na-va-phā-parāchi-phoyena, na-ye-pho-na-chitā-china, na-ye-pho-phutthānuphāvena ๚ะ Bead 2: ๛ Mo-va-phā-parāchi-phoyemo, mo-ye-pho-mo-chitā-chimo, mo-ye-pho-phutthānuphāvemo ๚ะ Bead 3: ๛ Phut-va-phā-parāchi-phoyephut, phut-ye-pho-phut-chitā-chiphut, phut-ye-pho-phutthānuphāvephut ๚ะ Bead 4: ๛ Thā-va-phā-parāchi-phoyethā, thā-ye-pho-thā-chitā-chithā, thā-ye-pho-phutthānuphāvethā ๚ะ Bead 5: ๛ Ya-va-phā-parāchi-phoyeya, ya-ye-pho-ya-chitā-chiya, ya-ye-pho-phutthānuphāveya ๚ะ๛ (the five stanzas are permutations built on the Na-Mo-Phut-Tha-Ya heart-mantra plus "parāchi" (undefeated) and "by the Buddha's power"; each bead carries one) Siddhikāriya. To make the prayer-string, take paper and inscribe all five stanzas, one per bead, then lacquer them so no water can enter, and consecrate with the inscribed katha 1000 times — it confers invulnerability and blessed evasion in every way. To do any undertaking, just make a resolve and you get your wish; entering battle it is most efficacious. To go to nobles, lords and princes, recite ๛ Namo-phutthāya ๚ะ๛ and utter their name too — they will fear you. To go to a woman, that she love you beyond limit and be won easily, say ๛ Namo-phutthāya ๚ะ๛ three times and go. To go to monks, brahmins and ascetics, ๛ Phutthāya-namo ๚ะ๛ eighteen times. To go by sea, to guard against all danger of waves and wind, recite ๛ Thāya-namo-phut ๚ะ๛ — the devas protect you. To enter battle say ๛ Ya-namo-phutthā ๚ะ๛ ten times, go in, and do not fear; keep the beads on you and do not lose them — victory. To bind/immobilize (an enemy), inscribe paper, wrap the beads, take corpse-binding thread and wind seven turns, say ๛ Namo-phutthāya ๚ะ๛ 108 times; empower it, keep the beads on you and go up — the whole house sleeps. If they surround you, say ๛ Namo-phutthāya ๚ะ๛ three times, clench both fists and recite, thrusting up to the ceiling; when you would come out say ๛ Ya-ha ๚ะ๛ and go out — it opens for you.

(printed p.47)

Treatise on Making a 5-Bead Prayer-String, Type 2

Bead 1: ๛ Na-va-phā-parāchi-phoyena, na-ye-pho-na-chitā-china, na-chitā-māmi-phoyena, na-ye-pho-phuttha-phāvana ๚ะ๛ Bead 2: ๛ Mo-va-phā-parāchi-phoyemo, mo-ye-pho-mo-chitā-chimo, mo-chitā-māmi-phoyemo, mo-ye-pho-phuttha-phāvamo ๚ะ๛ Bead 3: ๛ Phut-va-phā-parāchi-phoyephut, phut-ye-pho-phut-chitā-chiphut, phut-chitā-māmi-phoyephut, phut-ye-pho-phuttha-phāvaphut ๚ะ๛ Bead 4: ๛ Thā-va-phā-parāchi-phoyethā, thā-ye-pho-thā-chitā-chithā, thā-chitā-māmi-phoyethā, thā-ye-pho-phuttha-phāvathā ๚ะ๛ Bead 5: ๛ Ya-va-phā-parāchi-phoyeya, ya-ye-pho-ya-chitā-chiya, ya-chitā-māmi-phoyeya, ya-ye-pho-phuttha-phāvaya ๚ะ๛ (as Type 1, five permutations on the Na-Mo-Phut-Tha-Ya heart-mantra, one per bead; charm and invulnerability) Siddhikāriya. To make it a charm of great popularity before nobles, lords, princes, army commanders and ministers, monks, nuns and brahmins, inscribe five palm-leaves, one stanza per leaf, burn them to a black ash, mix with lac-scrapings and roll into five prayer-beads, then inscribe ๛ Namo-phutthāya ๚ะ๛ one syllable per bead, and empower with ๛ Namo-phutthāya ๚ะ๛ 108 times. When going to all nobles, lords and princes, tie the beads at the waist and recite 33 times; going to a woman, 37 times; going to monks and brahmins or into the deep forest, consecrate 39 times; going by water, 15 times — the devas guard you, and forest-ghosts and phi-sua spirits in earth and water cannot harm you. To be invulnerable to firearms and untouched by cut or stab, consecrate 108 times. To make (a house) sleep, inscribe paper and wrap those five beads, then take thread that bound a corpse who died on a Saturday or Tuesday, wind seven turns, consecrate with ๛ Namo-phutthāya ๚ะ๛, keep it on you — the householder and house-ghosts all sleep. If sentenced to imprisonment, recite 37 times, then thrust up to the ceiling, and utter a shout — people all flee. To cause paralysis (jang-ngang), take leaves of Mon san-phra (a plant) and of wan hang-chang, taking leaves that point eastward, three of each kind, then make holy water to cleanse yourself and the beads, consecrate with ๛ Namo-phutthāya ๚ะ๛ 33 times — very good for paralyzing.

(printed p.48)

Treatise on Making a 4-Bead Prayer-String, Type 3

[diagram: a nine-cell (3×3) yantra grid with Khom letters and pedestal/throne motifs in each cell, repeated in four panels, with letters annotating between the panels]

Siddhikāriya. To make beads that are great "maha-ut" so a gun cannot fire, take the crab-mound earth that plugged the hole — get 108 holes' worth — then mix it with lac, beat it out thin, and stamp this yantra into it 108 times. Then consecrate with this katha ๛ Namo-phutthāya ๚ะ๛ 108 times, ๛ Ma-a-u, u-a-ma ๚ะ๛ 108 times, ๛ Isawāsu, su-sawā-i ๚ะ๛ 108 times, then roll into four prayer-beads, and make a string of five-coloured silk. It protects against all harm; a gun fired at you will not go off, and if forced to fire, they say the gun bursts.

Treatise on Making a 4-Bead Prayer-String, Type 4

Siddhikāriya. For beads for your own person to be great maha-ut so a gun cannot fire, take earth plugging a crab-hole (1) and earth plugging a rat-hole (1), then obtain leaves of four Sri Maha Bodhi trees, burn them to a black ash mixed with the crab-hole earth and rat-hole earth, stir with lac resin and roll into four prayer-beads, then inscribe ๛ Namo-phutthāya ๚ะ๛ one syllable per bead, and consecrate with this katha: ๛ Ka-kha-kha-gha-nga, na-ma-pha-tha, ka-ra-ma-ka, ika-viti, ja-pi-se-khi, na-chāliti, ja-pha-ka-sa, sa-si-mī-ra, thu-sa-na-so, ka-na-ni-mā, thu-sa-ma-ni, sang-vithā-puka-ya-pa, a-sang-visu-lo-pu-sa-phuka, ma-a-u-si-vang-phrahmā, kha-khey-ya, isawāsu, namo-phutthāya, phuttha-kunang, thamma-kunang, sangkha-kunang, iti-phra-theyya ๚ะ๛ (a compendium of Pali heart-mantras and the "hua-jai" abbreviations of major gathas — the "diamond armour" (kro phet chatri) of Phlai Kaeo). Consecrate the beads 108 times; when you have somewhere to go, take the beads along — a gun cannot fire at all.

(printed p.49)

Treatise on Making a 5-Bead Prayer-String, Type 5

Siddhikāriya. Take: prakham-kai wood (1), ma-ngua (citron) wood (1), thao-yai-mom wood (1), Sri Maha Bodhi wood (1), phutsa (jujube) wood (1) — five woods in all — turn them into prayer-beads, lacquer and gild them well, then inscribe the characters ๛ Namo-phutthāya ๚ะ๛, one syllable per bead, thus: prakham-kai wood — inscribe "Na" ma-ngua wood — inscribe "Mo" thao-yai-mom wood — inscribe "Phut" Sri Maha Bodhi wood — inscribe "Thā" phutsa wood — inscribe "Ya" When done, consecrate the beads with the inscribed katha a full 108 times. Do the making in the ubosot (ordination hall), arranging the offerings and homage well. When you have somewhere to go, recite the katha and then put them on — most excellent.

Treatise on Making a 9-Bead Prayer-String

Siddhikāriya. To make all nine beads inscribed with ๛ A-sang-visu-lo-pu-sa-phuka ๚ะ๛, take: root of the "khrop-jakrawan" thon plant, 1 bead, inscribe "A"; root of thao-yai-mom, 1 bead, inscribe "Sang"; root of khan-song, 1 bead, inscribe "Vi"; root of matum (bael), 1 bead, inscribe "Su"; root of chum-saeng, 1 bead, inscribe "Lo"; lightning-struck ebony wood, 1 bead, inscribe "Pu"; root of kamjat, 1 bead, inscribe "Sa"; root of ratchaphruek (golden shower), 1 bead, inscribe "Phu"; root of hing-hai, 1 bead, inscribe "Ka." Then take seven-coloured silk, twist it into a three-ply string, and thread them in order. Empower with the Itipiso 108 times and the inscribed katha 108 — durable against all weapons. To enter battle, take these beads to steep in water, invoke and make holy water, sprinkle the troops, elephants, horses and weapons — it wards off danger for all. To make it a love-charm, steep the beads in scented powder and scented oil, then dress and go — a great popularity-charm to women and men, monks, brahmins, lords and princes. These nine beads — use them as you will, according to your wish.

(printed p.100)

Treatise on Making a 7-Bead Prayer-String

[diagram: seven "phra" yantras arranged in three rows (top row 1, middle 3, bottom 3); each is a Buddha/topknot figure with three tall pointed finials like a tiered umbrella, a syllable-disc beneath the topknot, a band of four Khom letters below, a row of numerals/heart-syllables "la sa 3 9", and a crossed three-"na" circle at the base of each]

Siddhikāriya. These seven Itipiso yantras — inscribe them in inlaid lead (takua thom) made into prayer-beads, one yantra per bead, then consecrate them yourself 108 times, and consecrate with the "avijjā" (esoteric knowledge) 108 times — supremely excellent.

(printed p.101)

Treatise on Making the "Phra Chao Kluen Trai Phop" (Lord who Swallows the Three Worlds) Prayer-String

[diagram: on the left, three large yantra panels (each a Buddha/topknot disc ringed all around by radiating letters and numerals with spiral-scroll strokes projecting in every direction), annotated with vertical captions — "these 3 are at the crown", "the bead at the head", "the bead in the middle", "the bead at the end"; on the right, a descending column of about eleven stupa-/tray-shaped prayer-bead yantras, each marked with Khom letters and numerals and flanked by paired spiral scrolls]

[This page is entirely a diagram plate; no running prose. The captions identify the placement of the beads within the string.]

(printed p.102)

[diagram: rows of numbered yantra amulet-figures belonging to the "108 Buddhas" (Phra Chao 108) series — two columns of roughly ten figures. Each is an ornate lotus-throne amulet with a finial, Khmer syllables between bars, a terminal scroll and a tail, and a small Thai number at the left marking its place in the 1–108 sequence; some carry crossed-ray clusters above and below. The individual Khmer syllables and tiny numerals cannot be read reliably.]

(printed p.103)

[diagram: continuation of the numbered 108-Buddha yantra amulet-figures — two columns of about ten, identical lotus-throne form, each numbered at the left with Khmer syllables inside and, in some rows, crossed-ray clusters above and below. Fine syllables and numerals are not reliably legible.]

(printed p.104)

[diagram: continuation of the numbered 108-Buddha yantra amulet-figures — two columns of about ten, same lotus-throne form, each numbered with interior Khmer syllables and, in several rows, crossed-ray clusters. Fine detail not reliably legible.]

(printed p.105)

[diagram: continuation of the numbered 108-Buddha yantra amulet-figures — two columns of about ten, identical lotus-throne form, each numbered with Khmer syllables inside and, in several rows, crossed-ray clusters. Fine detail not reliably legible.]

(printed p.106)

[diagram: last page of the numbered 108-Buddha yantra amulet-figures — two columns of the same lotus-throne form (left column full-height; right column starts lower), each numbered with interior Khmer syllables and, in several rows, crossed-ray clusters.]

[diagram: upper right — a circular yantra quartered by an X, a Khmer/Pali syllable in each quadrant plus syllables around the rim.]

[diagram: upper right below it — a leaf / bai-sema-shaped yantra with a syllable cluster at the centre and one in each lobe.]

[diagram caption, set vertically at upper right, only partly legible: "ยันt of ... the Buddha ..." [?] labelling the two special yantras.]

(printed p.107) An efficacious instruction: If anyone should obtain these 108 Buddhas (Phra Chao), it is beyond compare. In whosoever's house it dwells, it wards off all dangers and brings safety and prosperity at all times. It is called "the Buddhas that swallow up the three worlds." Have thin lead sheet beaten out; inscribe upon it the yantra of the three "crown-bead" (finial) Buddha-figures, then inscribe the Buddha-yantra figures all 108 in order. When you inscribe, wait for an auspicious moment. Set out one tray of offerings (bai sri), incense and candles, puffed rice, flowers, scented powder and scented oil in proper full measure, then inscribe it. Once inscribed, take leaves of the sacred Bodhi tree from temples that possess an ordination hall (ubosot), from 108 temples, one leaf per temple, and on every leaf inscribe the yantra of the 4 Buddhas. Burn them to make lacquer-black soot (samuk) and mix it with the lacquer coating; then consecrate it with the following katha:

(The Itipiso katha — the standard formula of the Buddha's nine virtues; recite/consecrate 108 times.)

(The Sambuddhe katha — invoking the 28 Buddhas as a protective "wall"; a protection/victory formula. Consecrate 108 times.)

(The "Pathamang" (four-directions) katha — a protective/invulnerability formula recited for the four quarters. Consecrate these four directions 108 times.)

(printed p.108)

(The "Pathamang-pinthu" katha — companion of the four-directions formula, running through the symbolic marks pinthu/danda/bheda/anku/sira; a protective inscription formula. Consecrate 108 times.)

(The "Crown of the Buddha" (mongkut phrachao) katha — a protective/exalting formula built on the Itipiso. Consecrate 108 times.) This rosary (prakham), the teacher says, is beyond price. It lets one escape all manner of weapons without doubt; it succeeds in every respect. Whatever one desires, one obtains as desired. To gain the merit-blessings (anisong): place the rosary on the head and recite this katha — ๛ Sirisanariyo koti ๚ะ๛ 108 times; a million-fold blessing accrues to oneself. Kiss the rosary and recite this katha — ๛ Kandha kandhassa ๚ะ๛ 108 times; one gains blessing for 100 aeons (kalpa). Put the rosary on the right arm and recite ๛ Bhahang hassata ๚ะ๛ 108 times; one gains 100 aeons of blessing, escapes the four lower realms, and is untouched by shackles, ill-omen and misfortune. Put the rosary on the right arm and recite this katha — ๛ Sattasa vijina ๚ะ๛ 108 times; blessing accrues to one's father and mother, children and wife, and all kinsfolk. If anyone surrounds our house and would seize us, place the rosary on the head, raise the hands in homage, recollect the virtue of the Lord Buddha, then recite this katha — ๛ Namo buddhaya mahapañño anubhavena me rakkhantu svahaya ๚ะ๛ 9 times, then descend from the house; even though they surround it, hang the rosary round the neck and walk down — they cannot see us at all; if they do see us, they take us for someone else and let us pass. To make it an austerity (tapas): hang the rosary round the neck, raise the hands in homage, sit in meditation and recite this katha — ๛ Araham samma sambuddho ๚ะ๛ 108 times; everyone, friends and companions, holds one in awe, and the devas guard that person. To bring all gain and honour: bear the rosary upon the head and recite the Chimphali (Sivali) katha 108 times; people bring food to offer without fail. If one goes into the forest, to ward off every enemy —

(printed p.109) — against every enemy, recite this katha — ๛ Ma-anatta kusaladhamma namobuddhaya ๚ะ๛ 17 times; no enemy of any sort can harm you. To enter into battle and ward off all weapons, recite the Pathamang for all four directions 17 times; no weapon can strike. For invulnerability (khong-kraphan), recite ๛ Na-pinthu namobuddhaya ๚ะ๛ — one gains invulnerability and martial power (chatri). When asleep, to guard against all enemies and to have the rosary wake us, recite this katha — ๛ Asangvisulopusaphupha kaphusapulosuvisang-a ๚ะ๛ 108 times, then keep the rosary in a fitting place; if an enemy comes to do harm, the rosary rouses us. To ward off snakes, hang the rosary round the neck and recite this katha — ๛ Uchujasu-uchu jasuvaco cassamutu ๚ะ๛ 7 times; it wards off everything. If a woman cannot deliver — the placenta will not drop — splash water up onto the roof, catch it in a bowl, soak the rosary in the water and consecrate with this katha — ๛ Ayantu bhonto idha dana sila nekkhamma pañña saha viriya khanti saccadhitthana mettu pekkha yutthaya vo ganhatha avudhaniti ๚ะ๛ — have her drink some and pour some on her head; she delivers easily. For any sickness or fever, likewise soak the rosary in water, consecrate it, drink some and bathe with some, and it is cured. If anyone obtains the "Buddhas that swallow the three worlds," it is that person's merit; let them hasten to make it and keep it — it is beyond compare. In whosoever's house it dwells, it wards off harm in a thousand ways.

Treatise on Making a Black-Jequirity-Seed Rosary (makla-dam)

An efficacious instruction: If anyone wishes to find the black jequirity seed (makla-dam), first purify yourself; if not pure, you will not find the black jequirity seed at all. Whoever finds it, it is their merit. If anyone sees it will benefit them, let them search until they find it. Once you find the plant, recite the Itipiso to the end; when finished, go and gather 108 black jequirity seeds and make them into a rosary. When making the beads, first purify your body; make offering with scented powder, scented oil, aromatic paste (krachae), incense and candles, flowers, betel-and-miang, and one tray of bai sri. Then make the beads: with this katha — ๛ Na ma pha tha ๚ะ๛ — inscribe one syllable on each black jequirity seed, making 100 beads; for the other 8 beads inscribe this katha — ๛ Tusamani phisamatu ๚ะ๛. Take five-coloured silk to make the cord; when twisting and plaiting the cord, consecrate it with ๛ Na ma pha tha ๚ะ๛, then twist it. When stringing the beads, consecrate with this katha —

(printed p.110)

Recite and consecrate until complete, then fumigate with these herbs: kot 1, chalut 1, sandalwood 1, bai-phat 1, bai-ngoen 1, bai-thong 1, kratheup-yot 1, ya-tai-bai 1, wan-kap-hoi 1, musk 1 — all 10 substances; use them to fumigate the beads. He directs that they be gathered from an endowed temple, Wat Ratchadet, to serve as the fumigating herbs for the beads. When you use the rosary, murmur this katha — ๛ Asangvisulopusaphupha ๚ะ๛. Whoever completes this, it is as though he had gained the jewel-elephant Paccayanagendra. Keep it in a fitting place, raise a tiered umbrella (sapthon) over it with a shaft of chumsaeng wood, and guard it well; however great the trouble, do not fear. Whoever does as the teacher has said here, even great hardship will not be felt as hardship. Whoever keeps a black-jequirity rosary in the house comes to no harm; if an enemy would injure him, he cannot; whoever plots evil against him perishes of himself. Whoever makes the full 108-bead rosary — most excellent indeed; even going into hardship, never let the beads be lost. If the beads are in the house, even should robbers come to plunder, they cannot see our house at all; however many come, that is all they search, and they cannot find it. To make the whereabouts of our home unknown: dip the beads in water, then sprinkle the water to the eight directions; they will not find our house — even wandering right up to it, they will not know they have found our home. If an enemy is present, recite over the beads and the enemy perishes of himself. To make it manifest: dip the beads in water and sprinkle it on the ground of the home of the one who is our enemy, and it will be plainly shown to us. To make cattle race: dip the beads in water and sprinkle it on the ox or buffalo, and it cannot run to catch ours. To sail a boat without being beaten: wrap the beads in cloth and tie them with cord to bind the prow; if their boat pulls ahead, undo the cloth binding the prow to cut the water, and their boat cannot catch ours. Then hold the beads in the mouth and recite this katha — ๛ Susimila ๚ะ๛ — and do not fear; only when it comes to combat will it be plainly seen. Even if bound in chains and fetters however it be, dip the beads in water and pour the water on the chains, and they fall off. Whatever ill-omen befalls, dip the beads in water, sprinkle it, and it vanishes entirely. If any tree bears no fruit, soak the beads in water and water it, and it will bear fruit. If you go into the forest and cannot find a companion, a companion will come of himself. Even where there is no house, a house will appear. Wherever you go, if the way is very lonely, take out the beads and recite — whenever you do, a companion comes at that moment. Whoever finds this treatise and then casts it aside, that person will —

(printed p.111) — fall lower than all others. If under sentence of death, murmur the katha, consecrate the beads, set out 3 quids of betel, then take the beads into the mouth; that person will then see its excellent power. Whoever makes it is as one who has gained a jewel beyond compare. When the time comes that one is to die, tell no one; hold the beads in the mouth — even if they kindle it a thousandfold, the fire will not burn us. If the lord is angry and would take one to be killed, hold the beads in the mouth and recite, then pick up a piece of wood and lay it down in one's place; they take that wood off and execute it instead. Whoever keeps these beads is as one who has an image of the Lord Buddha himself; wherever he goes he never lacks food. To make it truly manifest: bring fine scented oil, dip the beads in the oil, and lay under the oil this katha — ๛ Rakhatasa-ayatasaro ๚ะ๛; when you go out, anoint yourself with the oil — one is never in straits, most wondrous. Whoever keeps it on himself is as one who has a white elephant with black tusks, beyond all compare. Anoint your body with it, and no one can hold your hands; strike, and they cannot land a blow. Going into battle, weapons though they fall like rain cannot harm us. Wherever we go, an enemy attacking us alone sees us as 40 men — he sees it of himself; that scented oil protects us. To gain a friend's love, anoint and stroke oneself with the oil. Gather 7 "sleeping-leaves" (bai-mai ru-non); on one leaf write the master's name, on the rest write the subordinates' names; place the master's-name leaf above and the subordinates' leaves below, and consecrate with this katha — ๛ Pha-jangang mo-jangang phut-kamban tha-lap-pai ya-mi-hen ๚ะ๛; keep it on the body and one can break through and escape. If leaves cannot be found, using only the oil will do. Whoever prospers not will prosper. Even if a child has died in the womb, drink the oil and it comes out entirely. If ghosts and spirits possess someone, anoint the body with the oil and they leave entirely. Even should evil spirits fill the whole body, pour on the oil and one does not die. Even to gain a precious diamond ring-stone cannot equal this. Whoever does not believe will not prosper. Recite this katha — ๛ Susimo buddho araham susimo buddho bhagavati ๚ะ๛; reciting it every day, that person never declines in power. If you wish to be beloved of all people, take ๛ Sappe-jana pahu-jana ๚ะ๛, write it on paper, make it into a candle-wick, light the candle, murmur, and draw the beads through the fingers; whatever you desire is fulfilled as desired. If anyone would make it for himself, recollect that Sut-Chat (the Jataka lord) who owned it of old, and pour the libation water to transmit the merit to him.

(printed p.112)

Treatise on Making a 108-Bead Rosary, Method 1

An efficacious instruction: To make oneself hidden, he directs that you take hing-hai seeds on the night of the dark moon (new moon), and make them into a rosary of 108 beads. Then inscribe the letters ๛ Na ma pha tha ๚ะ๛ one syllable on each bead, and consecrate 108 times. When you must go somewhere, put the beads on the head and set out; no one will see us at all.

Treatise on Making a 108-Bead Rosary, Method 2

An efficacious instruction: He directs you to take double rak-son flower 1, kalong flower 1, bunnak flower 1, white lotus 1, sattabongkot lotus 1, sattabut lotus 1, jongkolani lotus 1, chaiyaphruek flower 1, kanlapaphruek flower 1, ratchaphruek flower 1, nam-jai-khlai 1, wan-nam (sweet-flag) 1, amber 1, agarwood (krisana) 1, kalamphak 1, musk 1, borneol (phimsen) 1, camphor 1 — these substances as you can find them; if you get them all, so much the better; if not all, choose the good ones. Grind all these fine, mix with clean liquid lacquer, mould into beads, dry them well, then consecrate with this katha — ๛ Sambuddhe atthavisañca buddho me amhakam pakaram dvadasañca sahasseke dhammo me amhakam pakaram pañcasatasahassani sangho me amhakam pakaram namami sirasa aham siddhi buddha jana cittam tesam dhammañca sanghañca siddhidhamma janacittam adarena namamiham siddhisangha jana cittam namakaranubhavena ma a u hantva sabbe upaddave u a ma aneka antarayapi namobuddhaya vinassantu asesato yatha buddhomana ๚ะ๛ (the Sambuddhe protective-"wall" katha). Consecrate 108 times.

(This is the Itipiso recited backwards, syllable by syllable — a reversal-katha for potency. Consecrate 108 times.)

(The "Itipiso-thoi-lang / Ratanamala"-style katha — an exalting protective formula. Consecrate 108 times; keep it for oneself — most excellent.)

(printed p.113)

Treatise on Making a 108-Bead Rosary, Method 3

An efficacious instruction: To make the beads, he directs you to fetch the hing-hai-phi plant and turn it on a lathe / whittle it into beads, making 108. When you go to fetch the hing-hai-phi plant, fetch it on the day of the dark moon (new moon) and let no one see you. Once turned into beads, take ๛ Ja pha ka sa ๚ะ๛ and inscribe one letter on each bead, then consecrate with this stanza — ๛ Ja pha ka sa, pha ka sa ja, ka sa ja pha, sa ja pha ka ๚ะ๛ (a permutation-katha) 108 times. When you must go somewhere, put the beads round the neck and set out; all people whatsoever will not see us at all.

Treatise on Making a 108-Bead Rosary, Method 4

An efficacious instruction: To make the beads, he directs you to take mistletoe of the sacred Bodhi tree (kafak phra-si-maha-pho), chumsaeng-thon, khanthrong, chaiyaphruek, ratchaphruek, mai-thao-yai-mom, nat, and khlai-sema, and make them into beads: Bodhi-tree mistletoe — make 9 beads, inscribe with ๛ Asangvisulopusapuka ๚ะ๛ Chumsaeng-thon — make 7 beads, inscribe with ๛ Sangvitapukayapa ๚ะ๛ Khanthrong — make 10 beads, inscribe with ๛ Apamacupa timasang-angkhu ๚ะ๛ Chaiyaphruek — make 5 beads, inscribe with ๛ Namobuddhaya ๚ะ๛ Ratchaphruek — make 8 beads, inscribe with ๛ Ka ja pha sa, na ma pha tha ๚ะ๛ Mai-thao-yai-mom — make 9 beads, inscribe with ๛ Ma a u, u a ma, a ma u ๚ะ๛ Nat — make 28 beads, inscribe with ๛ Tangmesatiko mangsureso-apana pasusupi athasiti puvisive kukokako ๚ะ๛ Khlai-sema — make 32 beads, inscribe with ๛ Itiparamitatingsa itisabbaññumakata itibodhimanuppatto itipisocatenamo ๚ะ๛ In all, 108 beads. This rosary is most wondrous, beyond compare. This treatise has been handed down ever since the time of His Majesty King Naresuan.

(printed p.114)

Treatise on Making a 108-Bead Rosary, Type 4

Siddhikāriya. If we wish to jam a gun so it will not fire, the teacher directs you to go and get the ting-hai-phi plant, and turn it on a lathe to make rosary beads. Make 108 beads, then inscribe this yantra onto every single bead.

[diagram: square yantra, four corner cells holding Khom numerals/letters with a central cell]

This yantra is inscribed on the rosary beads

When finished, take the rosary into the ordination hall (ubosot) and consecrate it with this katha:

(Pali-Khmer syllable permutation; consecratory formula for invulnerability — no fixed literal sense.) Recite this katha over the rosary 108 times. Even if they try to kill you, they cannot kill you and you will not die. Keep drawing the beads through your fingers and reciting, and one becomes hardened against all things.

Treatise on Making a Luk-Om (Amulet Ball), Type 1

[diagram: horizontal row of Khom letters and numerals with sacred flourishes (unalome), and figures marked with the numeral 3]

This yantra is inscribed on the stone-face

Siddhikāriya. If you would make a luk-om for invulnerability and toughness (khong-kraphan chatri), the teacher directs you to take: one lesser diamond-plant (wan phet noi), one greater diamond-plant (wan phet yai), one lodestone, one laterite stone, one phet-sangkhat — grind and mix them together. Inscribe the yantra onto the stone-face, grind, then mix and mold it into a ball. Then consecrate it with this katha:

(Pali-Khmer seed syllables; protective/invulnerability formula.) Recite this katha 108 times. When you make it, arrange all the ritual offerings and worship well, then take it and bury it in a graveyard at a suitable spot. When three days are complete, bring it back and consecrate it a thousand times, then keep it to hold in the mouth. It withstands spear and sword, and evades reed-shafts, bow, knife, gun, fire, caltrops, thorns, and all fangs and tusks.

(printed p.115)

Treatise on Making a Luk-Om, Type 2

[diagram: eight-pointed star yantra with seated Buddha figures and Khom numerals set around the star's points]

Siddhikāriya. This yantra is called "Samphutthe." The teacher directs you to inscribe it on paper, roll it round, then wind thread around it to make a luk-om. Then consecrate it with this katha:

(Pali "Samphutthe" protective gāthā invoking Buddha, Dhamma, Sangha as one's rampart against all dangers.) Recite this Samphutthe katha over the luk-om 108 times. Held under the tongue it is powerful. Many have made and used it, O reader.

Treatise on Making a Luk-Om, Type 3

Siddhikāriya. If you would make a luk-om, the teacher directs you to write the katha of the Sixteen Buddha-Lords, namely:

(the "16 Buddha-Lords" seed-syllable formula.) Write this on a slate, and erase it into powder 108 times. Then take moss/lichen from a stupa mixed with pencil (graphite) powder, knead with lacquer, and mold into a luk-om. Consecrate it with the katha of the Sixteen Buddha-Lords 108 times, then hold it in the mouth — impervious to every kind of weapon, none can touch you. Very good indeed.

(printed p.116)

Treatise on Making a Luk-Om, Type 4

[diagram: interlocking swastika-form yantra with Khom letters and numerals in the arms and center]

Siddhikāriya. If you would make a luk-om, the teacher directs you to inscribe this yantra on paper and make it into a luk-om, then consecrate it with this katha:

(Pali-Khmer invulnerability formula built on "namo buddhāya.") Recite 108 times. Held in the mouth it gives supreme invulnerability; even if you swallow it and they seize you and beat you with a staff you will not die. Most excellent.

Treatise on Making a Luk-Om, Type 5

[diagram: 6×5 grid yantra filled with Khom letters, numerals, and stupa/Buddha figures]

Siddhikāriya. If you would make a luk-om, the teacher directs you to beat lead out thin, then inscribe this yantra on it. Having inscribed it, consecrate it with this katha:

(declension of Buddha/Dhamma/Sangha; "may all enemies be destroyed.") Recite this over the yantra 108 times, then take the inscribed lead sheet and work it round into a ball, and recite another 108 times. When you use it, recite 3 or 7 times; held in the mouth on a journey it lets you go without water very well, and it also gives escape, durability, and protection against every kind of enemy.

(printed p.117)

Treatise on Making a Waist-Cord (Chueak-Khat), Type 1

[diagram: eight rows of Khom-script katha, each row flanked by spiral/rosette figures and small stupa marks; two vertical columns of Khom letters]

Siddhikāriya. The teacher directs you to take white cloth and tear it into strips one finger wide and one cubit-and-a-span long, making 3 strips. Wash the cloth first, then inscribe the sacred letters and yantra in the order laid out. When you inscribe, choose a good astrological time, and worship the Buddha with puffed rice, flowers, and all fragrant things. Then honor the teacher with a pig's head, bai-sri (offering cones) left and right, one strip of white cloth, one face-washing bowl, 6 baht of silver, one pair of silver candles, one pair of gold candles, one pair of silver incense, one pair of gold incense, red boiled sweets, white boiled sweets, "elephant-ear" cakes, and "lady's-fingernail" cakes — prepare everything complete, then inscribe. Do not slight the teacher; most excellent. Use this formula to inscribe:

(Pali-Khmer binding/protective formula.) This katha is for inscribing the letters. When inscribing this figure [yantra], inscribe it with this formula:

(sealing formula — "conceal in earth, conceal the ball, conceal in fire… let nothing escape.") When inscribing this figure [yantra], inscribe it with this formula:

(Pali-Khmer protective formula, closing with the "heart of the Vinaya/Abhidhamma" syllables.) When inscribing this figure [yantra], inscribe it with this formula:

("The Buddha guards, the Dhamma watches, the Sangha protects… surround me; may all weapons be destroyed.")

(printed p.118) Having inscribed them, twist them into three strands to make a waist-cord — most excellent, warding off everything. Consecrate it with the katha of the Buddha's Virtues (Phra Phuttha-khun) 108 times.

Treatise on Making a Waist-Cord, Type 2

[diagram: eight rows of Khom-script katha flanked by spiral/rosette and stupa figures; a long single Khom line beneath]

Siddhikāriya. If you would make a waist-cord, the teacher directs you to take white cloth 3 wa long and 3 inches wide, three strips together; sew all three strips end to end. Having inscribed them, twist them into a three-strand cord — it wards off all things, most excellent. When you inscribe, choose a good astrological time and prepare the ritual offerings: pig's head, bai-sri left and right, face-washing bowl, silver candles, gold candles — everything complete; worship the teachers and masters, then inscribe, and it is most effective. When inscribing this figure [yantra], inscribe it with this formula:

(protective binding formula.) When inscribing this figure [yantra], inscribe it with this formula:

(Pali-Khmer protective formula.) When drawing the unalome, recite thus:

("heart of the Vinaya/Abhidhamma" seed syllables.) When inscribing this figure [yantra], inscribe it with this formula:

("Na conceals, Na guards, Na surrounds, Na wards, Na seals fast, Na wards off weapons.")

(printed p.119) When inscribing this figure [yantra], inscribe it with this formula:

("The Buddha guards, the Dhamma watches, the Sangha protects… surround me; may all weapons be destroyed.") When inscribing this figure [yantra], inscribe it with this formula:

When inscribing the Buddha-image (ong phra), inscribe it with this formula:

(formulae naming and empowering the head, body, feet, and unalome of the Buddha-image.) When finished, consecrate it with this katha:

(the "Yodkha yantra" (Iracha-katarasā) heart, "Itipiso" fragments, and khlaeo-khlāt escape formulas — invulnerability and escape from all weapons.)

(printed p.120) This katha is used to consecrate the waist-cord kept on one's body — it wards off every kind of weapon, and all savage beasts, dangers, and illnesses. This sacred treatise is a special thing handed down from ancient times; it came to Phra Khru Wimon-khunakon (Sukh) of Wat Makham Thao, and has since been passed on from one to another.

Treatise on Making a Waist-Cord, Type 3

Siddhikāriya. If you would make a waist-cord, the teacher directs you to take white cloth and tear it into three strands, then inscribe the sacred letters thus:

[diagram: multiple lines of Khom-script katha, closing with a small forked/branching figure]

This is inscribed on strand 1; then inscribe strand 2 next.

[diagram: several lines of Khom-script katha, closing with an arrow-like figure]

This is inscribed on strand 2; then inscribe strand 3 next.

(printed p.121)

[diagram: several lines of Khom-script katha, closing with an arrow-like figure]

This is inscribed on strand 3. When all are complete, twist and beat them into three strands to make a waist-cord; consecrate it with the katha inscribed on it. Worn at the waist it protects against everything — most excellent.

Treatise on Making a Rattan Waist-Belt

Siddhikāriya. If you would make a rattan waist-belt, the teacher directs you to take the rattan used to tie a dog's neck and to bind a corpse's neck, and inscribe the sacred letters on it thus:

[diagram: single row of Khom-script katha with forked/arrow figures between the groups]

Having inscribed it, consecrate it with the inscribed katha 3 or 7 times — most excellent.

Treatise on Making Rattan to Subdue Spirits

Siddhikāriya. If you would inscribe rattan to subdue ghosts and demons, the teacher directs you to make an offering-request for a single-stemmed bitter rattan (wai khom ton thon), a cubit-and-a-span long, then inscribe the sacred letters thus:

This katha is inscribed at the near end of the rattan, in three rows together; inscribe "Namo-phutthāya" the same in all three rows.

This katha is inscribed at the middle of the rattan; inscribe it wound spiral-fashion like the club of Thao Wetsuwan (Vaiśravaṇa).

This katha is inscribed at the far end of the rattan in three rows, the same as the near end. Then consecrate it with the inscribed katha 108 times — excellent for subduing spirits. Carried about, ghosts fear it greatly and dare do no harm.

(printed p.122)

Treatise on Making Silver Carp and Gold Carp (Pla Tapian)

[diagram: square yantra enclosing a diamond; corner swastikas, Khom numerals/letters in the corner cells, ornate looping design at center]

Siddhikāriya. If you would make a silver carp and a gold carp to keep for worship, so that buying is easy and selling brisk, the teacher directs you to take copper or silver, beat it thin, and cut it into the shape of a carp, then inscribe this yantra. Designate one as the silver carp, one as the gold carp. When inscribing, inscribe thus:

(Pali metta/lābha formulas for charm and good trade.) When finished, hang it up in worship — very good for trade.

Treatise on Making the Gold Carp

[diagram: two carp fish drawn one above the other, each bearing Khom letters/numerals on the body]

Siddhikāriya. This pair of gold carp may be inscribed on a sheet of gold, nak (gold-copper alloy), silver, or copper; make two carp as a pair, male and female. When inscribing, set out the offerings: one candle weighing 1 baht, 5 ordinary candles, 5 white flowers, and pure silver to honor the teacher. Inscribe them in the form of carp to hang up in worship — very good for trade.

(printed p.123)

(Pali summoning formula calling gold, silver, jewels, and goods to come.)

(metta/attraction formula — "may all people, the many, hold me dear.")

Treatise on Making Three Takrut (for Trade)

[diagram: three carp fish drawn one above the other, each inscribed with Khom numerals on the body]

Siddhikāriya. If you would trade with growing profit, the teacher directs you to take these three fish yantras and make one takrut from each: inscribe one on a gold sheet, one on a silver sheet, one on a nak sheet, making 3 takrut. Then consecrate them with this katha:

(Pali-Khmer attraction/summoning formula for trade and charm.) Consecrate the 3 takrut with this katha — most excellent for trade, and giving invulnerability as well.

(printed p.124)

Treatise on Making the Chakraphat (Emperor) Takrut (for Trade)

[diagram: 4×4 magic-square yantra, each of the 16 cells holding a numeral]

Siddhikāriya. This yantra is called the "Phaya-yan Chakraphat" (sovereign yantra), the chief of all yantras. Whoever encounters it, let him not fear destitution. Inscribe it on silver and gold as a takrut kept on the body, and one can sell goods at great profit. Invoke and ask for holy water to sprinkle the goods for sale, according to one's own vow. Having inscribed it, consecrate it with this katha:

(the "Samphutthe" protective gāthā — Buddha/Dhamma/Sangha as one's rampart.) Recite this katha 7 times.

(this is the Karaṇīya-metta Sutta — boundless loving-kindness toward all beings; here for charm and good trade.) Recite this katha 7 times.

(Pali-Khmer sound-play formula for fame and drawing custom.) Recite this katha 7 times — goods sell well at great profit, most excellent.

(printed p.125)

Treatise on Making the Salika Gold-Tongue Takrut

[diagram: pyramidal/tiered yantra of stacked oval registers filled with Khom letters and numerals, topped by an unalome flourish]

Siddhikāriya. If you would make a salika takrut, the teacher directs you to take grade-eight gold, beat it thin, and inscribe this Buddha-figure yantra, then consecrate it with this katha:

(Pali — "I undertake these ten training precepts"; here as an empowering formula for persuasive, beloved speech.) Recite 3 or 7 times; consecrate it yourself 108 times. When you have occasion, consecrate it according to the strength of the day. Hold it under the tongue when you are to speak or preach — those who see your face love you greatly, and it also gives durability against all things.

Treatise on Making the Salika Gold-Tongue Takrut

[diagram: square yantra enclosing a diamond with a seated Buddha figure at center; Khom letters/numerals in the corner cells and around the diamond]

This yantra is inscribed on the front

[diagram: triangle with a single Khom numeral inside]

This yantra is inscribed on the back

Siddhikāriya. The teacher directs you to take Bang-Saphan gold weighing 2 phai, beat it thin into a square, then inscribe this yantra. When inscribing, do it on the Monday of the full moon of the 12th lunar month. When you inscribe, you must have bai-sri, a pig's head, flowers, and incense and candles to pay respect to the teacher. This yantra is called Salika Gold-Tongue.

(printed p.126)

Treatise on making the Salika Gold-Tongue takrut (charm)

[diagram: yantra — a central stacked-tier (dome/unalome) figure with an "u"/organ syllable in a circle at top, ringed by Khom syllables at eight points]

This yantra is inscribed on the front.

[diagram: triangular yantra with three ringed corners and a single Khom syllable inside]

This yantra is inscribed on the back.

Method of accomplishment: If you would make the Salika Gold-Tongue takrut, take gold weighing 2 phai (a small unit) and inscribe this yantra on it so it takes effect. Once inscribed, take the takrut and set/insert it in place. Whenever you speak out, you shall have all you desire.

Treatise on making the "Salika that closes the coffin-mouth" (jap pak long)

[diagram: yantra — stacked-tier figure with Khom syllables above and a hanging pendant syllable below]

Method of accomplishment: If you would make the "Salika that closes the coffin-mouth," you are to summon a spirit that floats down the water to come to you; then take the tongue of that water-floating spirit and inscribe it with this yantra. Whatever you do, you shall obtain as desired.

(printed p.127)

Treatise on making the Salika-Mahosot takrut

[diagram: two facing salika (myna) birds, each drawn with Khom syllables inscribed inside the body/wing]

This yantra is the female. This yantra is the male.

Method of accomplishment: If you would inscribe a Salika takrut, you may inscribe it on paper, or on gold, or on silver, or on lead, or on copper. When you draw the bird figures, recite this katha:

(Pali-Khmer katha — recited while drawing the two salika-bird yantras until finished; functional purpose: to invoke/animate the birds.)

Recite this katha when you have drawn both salika-bird yantras to completion.

(Pali-Khmer katha — this is the katha for the female salika.)

This katha is for the female salika.

(Pali-Khmer katha — this is the katha for the male salika.)

This katha is for the male salika.

Once inscribed, you may roll it into a takrut, or place it in a beeswax case. When you would use it, consecrate it with this katha:

(Pali-Khmer katha — used for the metta (loving-kindness/charm) purpose.)

It is used for the way of metta, suited to preachers and singers; it may be used for all purposes.

(printed p.128)

Treatise on making the single (thone) takrut ("Fon Saen Ha" — hundred-thousand rains)

[diagram: large cruciform yantra — a central spiral syllable, arms radiating in the four cardinal directions each bearing stacked-tier figures and Khom syllables, with lines and unalome flourishes projecting to eight points]

This yantra is inscribed on the front.

[diagram: six-petalled rosette / hexagram yantra with a central circled syllable and Khom syllables in each petal]

This yantra is inscribed on the back.

Method of accomplishment: If you would make the Fon-Saen-Ha single takrut, inscribe it with this yantra. When you make it, choose the astrological time carefully; have one set of bai-si (offering vessel), canopy the ceiling with white cloth bearing the eight-direction yantra, and inscribe it in the ordination hall (bot) — that is best. When you begin, consecrate the inscribing stylus with this katha:

(Pali-Khmer katha — the "ma-a-u" seed-syllables; consecrates the inscribing stylus.)

Consecrate the stylus thus. When you inscribe the figure of the Buddha, recite as follows:

(printed p.129)

(The seven foregoing are Pali-Khmer kathas, each assigning a syllable-formula to a specific part of the drawn Buddha-figure or to sun/moon marks; the last "draws/activates" the whole yantra.)

Inscribe the letters within the yantra using the "karo" formula.

When you make the cord to string the takrut, take thread spun by a virgin (phrom-chari) and make it into a cord. As you plait the cord, recite ๛ Namo-buddhaya ma-a-u ๚ะ๛ until it is finished. Then dye the cord with: 7 tamarind leaves, 7 chumsaeng leaves, 7 "ai-niao-noi" leaves, 7 khan-song leaves, 7 nat leaves, 7 khrop-chakkrawan leaves, 7 khilek (cassia) leaves — make these into a dyeing medicine for the cord. Then consecrate with this katha:

(Pali-Khmer katha compounding several standard formulas; consecration of the dyed cord.)

Consecrate each phrase 108 times.

When you take up the cord, recite this katha: ๛ Namo-buddhaya ma-a-u ๚ะ

When you tie it about the neck, recite this katha: ๛ Itipiti kakhawa ๚ะ

When you wind it on, recite this katha: ๛ Namo-buddhaya ma-a-u ๚ะ

This takrut is both invulnerability (yu-khong) and evasion/escape from all manner of weapons; it has very great virtue — take up its details and use it.

(printed p.130)

Treatise on making the single (thone) takrut ("Khu Chiwit" — life-companion)

[diagram: large square magic-square yantra grid filled with numerals and Khom syllables, with oval Khom-text cartouches along each side and rings at the corners]

[diagram: at right, a vertical column of four small triangular yantras, each enclosing a single Khom syllable]

This yantra is inscribed on the front. This yantra is inscribed on the back.

Method of accomplishment: If you would inscribe a takrut to keep as a life-companion (khu chiwit), inscribe this yantra on both front and back. You may inscribe it on gold, silver, nak (gold-copper alloy), copper, or lead. When you inscribe it, choose the astrological time with great care; you should avoid/shun the "great spirit" (phi luang) and the iron spike (lao lek); set out a pig's head, bai-si, and all the ascetic-offering foods; make homage to the Lord Buddha, the Lord Dhamma, the Lord Sangha, together with all the deities, asking for the most excellent blessing; when all is well, then inscribe so it takes effect — most excellent.

When inscribed, take auspicious cord (mongkhon-sut), or five-coloured silk, or virgin-spun thread, and plait it into a "diamond cudgel" (krabong-phet) weave; then apply a coating medicine on the outside. Take: scrapings from the boundary-stones (sema) of all 8 directions ×1, scrapings from a chedi ×1, scrapings from the great Bodhi tree ×1, "pathamang-phitthu" powder ×1, "sonthinam" powder ×1 — mix all these medicines with lac (crang) and coat the outside.

Take auspicious cord, or five-coloured silk, twist three strands into a cord; then dye the cord with this medicine: phet-sangkhat (Cissus) ×1, boraphet ×1, khilek (cassia) leaf ×1 — pound and press out the juice, and consecrate with this katha:

(Pali-Khmer seed-syllable katha; consecration of the dye.)

Consecrate 108 times, then dye the takrut cord. Consecrate the takrut with this katha:

(Pali-Khmer katha — invulnerability formula, "let all weapons be shattered and not so much as touch a hair.")

Consecrate 108 times.

(printed p.131)

(Pali-Khmer katha — the "Sambuddhe" protective formula invoking the 28 Buddhas etc. as a rampart/wall of protection.)

(Pali-Khmer katha — the "Ira-cha-kha-ta-ra-sa" heart-of-the-Buddha's-qualities (Phra-jao-16-phra-ong) formula.)

This takrut is most marvelous, a jewel beyond price; keep it as a life-companion. When you enter the field of battle, slide it around to the front at the navel — you will escape and withstand all weapons: firearms, bows, crossbows, spears, swords, lances, pikes, stakes and thorns of every kind. If you flee the enemy, slide it to the back — the enemy cannot catch up. If you would approach nobles, lords, kings, ascetics, monks or brahmins, slide it to the right. If you race oxen, buffalo, elephants, horses, or race boats, at the start slide the takrut to the front at the navel; once you are out ahead, move it to the back — they cannot catch up. If you would render (an opponent) stupefied/frozen (jang-ngang), hold the takrut in the mouth and it will hold him fast. This holy yantra has the most excellent virtue: whoever can make it, that person shall not die by the edge of any weapon.

(printed p.132)

Treatise on making the single (thone) takrut ("Khu Chiwit" — life-companion)

[diagram: two large square magic-square yantra grids side by side, filled with Khom syllables, with loop finials at top and bottom and Khom-text cartouches along the sides]

This yantra is inscribed on the front. This yantra is inscribed on the back.

Method of accomplishment: If you would make the Khu-Chiwit single takrut for someone, inscribe that person's name in the middle of the yantra stamped on the back. Inscribe it in the ordination hall (bot), with one set of bai-si, 5 flowers, and 5 candles — then inscribe. If these are lacking, do not inscribe at all, for it will not be efficacious. When you inscribe, take 7 spears and 7 guns and set them all around the one who will inscribe the yantra, with the points of the spears and muzzles of the guns turned outward — then inscribe.

(Three short Pali-Khmer kathas governing the inscribing of letters, numerals, and the name.)

Once inscribed, take the kathas that are inscribed in the yantras on both front and back, according to the grid, and consecrate yourself with them forward (anuloma) and backward (patiloma); consecrate with ๛ Yatha-budhomana namo-buddhaya ๚ะ, completing the whole grid first. When you plait the cord, recite this katha: ๛ Wisua ๚ะ — recite this katha until finished.

The application of this takrut: it guards against harm and danger and gives escape from all weapons, exceedingly well. If you go to war anywhere, slide the takrut to the front. If you go to attend upon lords and kings, slide it to the right. If you go to a woman, slide it to the left. If you sleep, slide it to the back. Be diligent in gathering flowers, incense, and candles to make offering constantly. Wherever you go it is as though the Lord Buddha dwelt with your household, guarding against harm and danger.

(printed p.133)

Treatise on making the single (thone) takrut ("Dok Chan" — moon-flower)

[diagram: circular lotus-wheel yantra — many radiating petals each filled with Khom syllables, a central stacked-tier figure, ringed by a band of Khom text around the rim]

This yantra is inscribed on the front.

[diagram: square yantra divided into four quadrants by a cross, each quadrant holding numerals/Khom syllables, framed by bands of Khom text on all four sides with small triangles at the corners]

This yantra is inscribed on the back.

Method of accomplishment: Whoever would inscribe the Dok-Chan takrut, inscribe it on the full-moon day (a Monday full moon). Inscribe on gold, silver, copper, or black lead. Take virgin-spun thread whose (spinner's) name is "Yu," "Man," "Khong" (i.e. names connoting enduring/steadfast/lasting), and twist it into a cord. When inscribed, plait it with the (recitations): the Triple Refuge (Phra Trai-saranakhom), the Seven Factors of Enlightenment (Satta-photchong), the Nine Virtues (Nawa-harakhun), and the Ten Powers of Knowledge (Thotsaphonlayan).

(printed p.134) The Triple Refuge (Phra Trai-saranakhom) means: the Buddha guards — yellow flower; the Dhamma guards — white flower; the Sangha guards — red flower.

The Nine Virtues (Nawa-harakhun) means: the 9 fragrant substances — red sandalwood, white sandalwood, agarwood (krisana), kalamphak, khon-dok, civet (chamot), borneol camphor (phimsen), ambergris (amphan-thong), and perfume oil.

The Ten Powers of Knowledge (Thotsaphonlayan) means: underground silk-cotton resin, "invisibility pencil" (din-so kambang), a dog's den-lining that covers the ear, pollen of the great Bodhi tree, boundary-stone scrapings (khlai sema), Mulakajjayana powder, Pathamang powder, Tri-nisinghe powder, mai-yarap (Mimosa) leaf, and double jasmine (dok-rak-son).

The Seven Factors of Enlightenment (Satta-photchong) means: 7 kinds of "sleeping" leaves (nyctinastic leaves) — chumsaeng leaf, samee leaf, rangap leaf, hing-hai leaf, phak-krachet (water mimosa) leaf, ya-tai-bai grass, and krathin leaf.

This flower-takrut is most marvelous. If you desire anything you shall have it as desired. It guards against thieves, tigers, elephants, demons; against fire; against curses and calamity; against danger; against sorcery (kratham); it withstands all stakes, thorns, fangs and tusks, exceedingly well. If you go to the forest it guards against tigers, elephants and all savage beasts; if you go by water, savage water-creatures cannot harm you. If you go to see nobles, lords and kings, put the takrut on the head and recite ๛ Mettanja-sabba-lokasming ๚ะ๛ (Pali katha — for loving-kindness/being beloved). If you would be beloved by devas and by all men and women, recite this thrice a day and devas and humans will love and praise you greatly. In a lawsuit, put this takrut on the head and recite ๛ Anatta ๚ะ๛ (Pali katha — "non-self," to nullify) and it will come to nothing. Entering battle, hang the takrut on the head and recite ๛ Arahang ๚ะ๛ (Pali katha — invulnerability), and you withstand all things and escape all weapons. Traveling by night, hang this flower-takrut on the head and recite ๛ Patisiyati ๚ะ๛ (Pali-Khmer katha — concealment), and people will not see you, and it wards off all venomous creatures so they cannot harm you. If you would put someone to sleep (sakot), bind the takrut on the head and go in toward the head of the bed, then recite this katha: ๛ Ahang-phetatho-ringsa thonama-phama ๚ะ๛ (Pali-Khmer katha — sleep-inducing) and blow through the crack of the wall; all people will fall asleep, and even when they wake they cannot rouse/challenge (you). If (someone) is feverish, put this takrut in an alms-bowl, consecrate holy water with the "heart" of the Seven Factors ๛ Sa-tha-wi-pi-pa-sa-u ๚ะ๛ (Pali seed-syllable katha, the heart of the Satta-photchong) 108 times, then bathe in and drink the water — the fever is cured.

(printed p.135)

Treatise on making the single takrut ("Maha Jang-ngang" — the great paralyzer)

[diagram: rounded/leaf-shaped (sema-like) yantra with two upper circled syllables joined by crossed lines to lower syllables, encircled by concentric bands of Khom text]

[diagram: at right, a tri-lobed yantra with a Khom syllable at top and syllables at each lobe]

This yantra is inscribed on the front. This yantra is inscribed on the back.

Method of accomplishment: If you would inscribe the Maha-Jang-ngang takrut, take this yantra, both front and back, and inscribe it on a sheet of black lead rolled into a takrut. When you inscribe that takrut, set up holy water; place the material to be inscribed as the takrut into the water, together with the inscribing stylus you will use, and then consecrate with this katha:

(Pali-Khmer / Thai mantic katha — "Na conceals, Mo hides, Buddha overcomes, Dha encircles the body, Ya hides the head away, non-self, utterly void" — for invisibility/paralysis.)

When done, first wash the face with that holy water, then inscribe so it takes effect. Once inscribed, consecrate with this katha:

(Pali-Khmer katha — "diamond-invulnerability" formula placing the Na-Mo-Phut-Tha-Ya syllables as adamantine protection on every side and in every posture.)

When you twist and plait it into a "diamond cudgel," hold the sai-sin (sacred cord) and recite this katha:

(same invisibility/paralysis katha as above.)

This takrut is highly efficacious: no weapon of any kind, cutting or stabbing, can strike (you).

(printed p.136)

Treatise on making the single (thone) takrut ("Phra Naresuan")

[diagram: square yantra with corner-triangle flourishes; at center a seated Buddha figure in meditation posture with unalome flames above the head, flanked by circled Khom syllables, and a row of numerals along the base]

[diagram: at right, a circular yantra with a cross dividing it into compartments holding numerals and dome-figures, ringed by a band of Khom text]

This yantra is inscribed on the front. This yantra is inscribed on the back.

Method of accomplishment: This yantra dates from the time of the King who fought the elephant-duel with the Uparaja (viceroy) of Hongsa (Hongsawadi/Pegu). Make it as a single takrut; inscribe it on black lead or on copper. Inscribe on the Monday full moon. Its worth is reckoned at "a hundred and one cities" (i.e. beyond price). Once inscribed, consecrate with this katha:

(Pali-Khmer katha — banishing formula, driving "far, far away" all weapons, suffering, sorrow, disease, danger, ill-omen and calamity.)

Consecrate the takrut 108 times with this katha — most marvelous. If you go to attend upon lords and kings, slide it to the front. If you would have them show you favour, slide it to the right, and they will be kind to you. If you would have a woman love you, take a "rak" (love-plant) leaf, inscribe the year, month and day on it, and rub the takrut cord with that rak leaf first, then slide the takrut to the left, and (she) will come to you (drawn from her very breast). If you would be loved by all people, take "ya-klet-hoi" grass, rub the takrut cord with it, and slide it to the right — they will love you greatly. If bandits assail you on the road, and to guard against enemies in water and on land, take the tips of san-phra-mon and ya-khat-mon, consecrate them 3 times, rub the takrut cord with them first, then slide it to the right — enemies cannot do you any harm. If you sleep and would guard against bandits and villains, slide it to the back — they cannot steal your goods. If you go to contest a lawsuit, slide the takrut to the front and go to plead — you will have victory. If you go

(printed p.137) to war, take one khiang-phra-dam, one kamlang-hanuman (a plant), one ya-khat-mon; rub the takrut cord with them first, then slide the takrut to the front — you become invisible and concealed, and (enemies) cannot seize or strike you at all. If you sleep in the forest fearing that various savage beasts may harm you, or sleep anywhere at all, slide the takrut to the back — it wards off diseases and dangers of every kind. If disease or illness arises, take the takrut, soak it in water, drink some and bathe in some, and it is entirely cured. When you inscribe that yantra, prepare the offering-articles well and it will be most efficacious.

Treatise on making the single (thone) takrut ("Full-moon Saturday")

[diagram: square yantra divided into four quadrants, each holding an oval cartouche of crossed Khom syllables]

[diagram: at right, a tri-lobed yantra with Khom syllables at each lobe]

This yantra is inscribed on the front. This yantra is inscribed on the back.

Method of accomplishment: Take this yantra and inscribe it as a single takrut, on gold, nak (gold-copper alloy), or silver. Take five-coloured silk and make it into a cord. When you inscribe this takrut, inscribe it on the Saturday full moon. When you consecrate it, set out bai-si on the left and right, silver and gold candles, one length of white cloth spread under the bai-si, one baht of money as the teacher's-fee offering (kham-phan-khru); gather a full set of weapons and place them beneath (you) to sit upon while consecrating.

This takrut must not be worn at the waist; wear it hung about the neck. Inscribe it as two pieces together: the large piece put on a cord and hang about the neck; the small piece, take and hold in the mouth when entering battle — it gives invulnerability (kong-kraphan) and escape from all weapons.

(printed p.138)

Treatise on making a single takrut (the "Samphuttē" charm)

[diagram: two yantra squares. Left = "this yantra is imprinted on the front," a grid figure with Khom letters and small stupa symbols in the cells and Khom numerals around the border. Right = "this yantra is imprinted on the back," a diamond-within-shield figure with a stupa symbol and Khom numerals.]

This yantra is imprinted on the front. This yantra is imprinted on the back.

Siddhikāriya. If you would make this takrut, have both yantras inscribed on the front and the back. Then take the bone of one who died a violent (unnatural) death and one who died in childbirth (phrai), grind them and put them in a bottle, then bury it beneath a corpse — do this in seven places — then make offering (phlī) properly. Then take alms-bowl thread (the cord wound round the holy-water bowl), twist it up, coat and mould it with lac into a takrut, and then consecrate it with this katha:

To subdue (sakot): steep the takrut in oil in a bronze bowl and consecrate with the Trī-singhē formula 108 times. If you would go to see a person, steep the takrut in water and consecrate 108 times, then take that water and sprinkle everything; you may go to that person and get food and things from them. If you would make a love-charm on a woman, inscribe on a stone that grinds sandalwood, or smear it on the palm of the hand; then add scented cosmetic paste (krachae), consecrate it 19 times, and it becomes a love-charm. To subdue (put to sleep): steep the takrut in water, consecrate 19 times, sprinkle the water all around the house; going up in, even fornicating, they will not wake. To walk on fire: hold the takrut in front and consecrate 7 times. To dive under water: consecrate 9 times and keep the takrut behind. To go to war: steep the consecrated takrut in water and consecrate 19 times. If you have nothing to eat, keep the takrut in a fitting place and pay homage, and food will come.

(printed p.139) @@@EN

Treatise on making a single takrut (coated with lac)

[diagram: a small staircase-shaped grid of about 8 cells containing Khom letters/numerals]

Siddhikāriya. Take gold, or silver, and inscribe upon it the Tewākāni yantra, then coat it around with jujube-lac. Take virgin-spun thread whose names are "Khong," "Man," and "Phet" (Enduring, Steadfast, Diamond), and twine it into a cord; take a length of thread equal to the [years of the] age of the owner who makes it, as the cord to string the takrut, then consecrate it with this katha:

This katha consecrates the takrut 303 times; when about to use it, recite 3 or 7 times. If you would dive under water, tie the takrut at the waist and you can stay submerged 3 days without dying. If you would speak with a nobleman or a great personage, slide the takrut round to the left and he will love you. If he is angry and would strike or kill you, slide it round to the left and recite the katha 7 times, and his anger vanishes. If someone raises a crossbow to shoot you, slide it to the belly and the bowstring will snap. If you would drive an elephant, recite the katha 3 times, then with the left hand slide it to the left, and when it sees you it flees. If you would make a woman love you, recite the katha 4 times, and with the left hand slide the takrut to the left, and she loves you greatly. Tie the takrut at the waist and board anyone's boat unnoticed — it is most marvelous.

Treatise on making a set of 4 takrut, "Diamond of the Four Sides"

[diagram: four 4×4 magic-number squares set side by side, each cell filled with a Khom numeral]

Vishnu (Nārāyaṇ) is at the back — Brahma is at the front — Shiva (Ishvara) is on the right — the goddess Umā is on the left.

Siddhikāriya. If you would make the "Diamond of the Four Sides" takrut, inscribe it on lead, or copper, or silver, or gold, or refined lead (takua koti), or palm leaf. When inscribed, consecrate with this katha:

(printed p.140) This katha consecrates the "Diamond of the Four Sides"; it guards against all ghosts and demons, and is invulnerable both on water and on land.

The efficacy of each yantra: Vishnu (Nārāyaṇ) makes one invulnerable to spear and sword; Brahma makes one invulnerable to bronze and copper; Shiva guards against elephants and horses, crossbows and firearms, longbows and cudgels, and thrown bricks and stones; the goddess Umā makes one's speech a love-charm to lords and kings — for everything whatsoever. Do not doubt it; just try it and see.

Treatise on making a set of 4 phismon (rolled charms)

[diagram: five rows of Khom-script charm lines, each flanked by Khom numerals — the five phismon inscriptions]

Siddhikāriya. Take palm leaf and inscribe it as 4 phismon, one katha to each. Then take virgin-spun thread, or blessed-cord (mongkhon-sut) thread, 19 strands, and make it into a stringing cord; consecrate with the katha that is inscribed on it, 108 times. It gives invulnerability to all weapons. When making it, do not let it fall on the direction of the moving Rāhu. Masters have made it much already; do not doubt it.

Treatise on making a set of 9 takrut

[diagram: nine small magic-number squares in a row, each filled with Khom numerals]

The 1st — the 2nd — the 3rd — the 4th — the 5th — the 6th — the 7th — the 8th — the 9th.

Siddhikāriya. These 9 yantras are to be inscribed as 9 takrut; when inscribed, consecrate with the Trī-nisinghē as follows:

(printed p.141) This katha consecrates the takrut 108 times. The 1st takrut guards against ghosts and demons; the 2nd, for approaching great persons; the 3rd, for going to trade; the 4th, for going by junk (sea-voyage); the 5th, defeats enemies; the 6th, guards against elephants and buffalo; the 7th, guards against tigers and lions; the 8th, is a love-charm; the 9th, guards against weapons.

Treatise on making a takrut of ruak-bamboo

Siddhikāriya. If you wish to jam a gun so it will not fire, take a stalk of ruak-bamboo that has died standing (tāi-phrai) in the middle of a clump; cut it one finger-length long. Then inscribe this katha on paper:

When done, roll it up tight, insert it into the bamboo, take the earth with which a crab has plugged the mouth of its hole and stop up [the ends] well, then plait a cord as a wearing-strap and consecrate with the inscribed katha 108 times. Wear it, and should a gun be fired [at you] it will not go off.

Treatise on making the "Diamond-that-Evades" phismon

Siddhikāriya. If you would make the "Diamond-that-Evades" phismon, take palm leaf that grows facing the ordination hall (ubosot), a leaf on the eastern side, and inscribe this katha:

Then roll it into a phismon. Take "phirot rice" — that is, unhusked paddy grain that has been cooked but stayed unripe/mixed in the dish of rice we eat; when you find one, insert it into the phismon. Twist five-coloured silk into a cord, then consecrate 108 times; when about to go somewhere, consecrate 7 times. Entering battle, put the phismon in the head-cloth and you will be spared all weapons. When making it, provide puffed rice, flowers, and betel-quid — one full offering-set for the master (nāi-sī) — and it succeeds.

(printed p.142)

Treatise on making a tiger-skin takrut, Type 1

[diagram: a large diamond-oriented magic-square yantra, roughly a 9×9 grid of Khom letters set on the diagonal, with arrow-points radiating to the four cardinal directions and small stupa/flame finials around the perimeter, and an ornate interlaced figure at the very center]

This yantra is inscribed on the front.

[diagram: a Lanna-style rāchasī (heraldic maned lion) walking to the left, flames on its shoulders and tail, with Khom syllables written along its body]

This rāchasī (lion) figure is inscribed on the back.

Siddhikāriya. If you would make a single tiger-skin takrut, first take tiger-skin and scrape all the hair off it, then inscribe this yantra. If you can get skin from the tiger's forehead it is far better. It grants both evasion (of harm) and great durability/invulnerability.

(printed p.143)

Treatise on making a tiger-skin takrut, Type 2

[diagram: a 5×5 magic-square yantra of Khom letters, with a small stupa symbol in the central cell]

Siddhikāriya. Take tiger-forehead skin — if you can get one from a fierce tiger that has eaten people it is all the better — spread it out thin and strip off any hair still attached. Then inscribe this yantra of the Three Refuges (Traisaraṇāgamana) on the tiger-skin, inside the ordination hall. Before inscribing, first seek an auspicious time; find a truly clear (safe) day; prepare a complete set of consecration offerings, including silver and gold candles; and first pay homage to the teacher.

When the inscription is finished, roll it into a takrut and plait it over with cord until it is snug and smooth, then lacquer and gild it. When done, consecrate with the Three Refuges 108 times; consecrate with the Virtues of the Buddha, the Dhamma, and the Sangha (Buddha-guṇa, Dhamma-guṇa, Sangha-guṇa) 108 times; then consecrate with this katha:

This takrut is most excellent; make it and use it. It spares one from all weapons and confers great popularity and great authority, most superb. This formula belongs to His Eminence Somdet Phra Wannarat (Daeng).

(printed p.144)

Treatise on making a tiger-skin takrut, Type 3

[diagram: a star-shaped yantra with Khom letters arranged in interlaced circles, flame-points radiating to the corners and stupa finials at top and bottom]

Siddhikāriya. Inscribe this yantra on tiger-skin. If you can get tiger-forehead skin it is far better; make it into a takrut, roll it up and plait it into a "khot-kris" form, lacquer and gild it, then consecrate it yourself 108 times. It has very great power and authority and is most excellent. This belongs to His Eminence Chao Khun Phutthawithinayok (Luang Pu Bun) of Wat Klang Bang Kaeo.

Treatise on making a tiger-skin takrut, Type 4

[diagram: a 3×3 magic-square yantra of Khom letters]

Siddhikāriya. Inscribe this yantra on tiger-skin. If you can get forehead-skin it is far better. Then consecrate with this katha:

(printed p.145)

Treatise on making a medicine-bar (charm-pellet)

Siddhikāriya. Take a crow's egg and consecrate with this katha:

Then take it and set it under a hen to be brooded; take the egg on a Sunday, and when the [next] Sunday comes, crack that egg open, blend it with scented cosmetic paste and all manner of perfumed oils, and sun-dry it a little until nearly dry. Then write out that katha, crumple the paper together with the crow's egg, and mould it into a bar the size of a jujube fruit. If you must go somewhere, wrap the medicine in cotton wool and hold it in the mouth: no one will see you at all. If you rub it on the ears, the ears become keen as divine ears; rubbed on the eyes, the eyes become divine (clairvoyant); on the full-moon night you will see everything that lies beneath the earth.

Treatise on making an areca-nut charm

[diagram: a square yantra frame with rounded corners; inside are four small circles, each holding Khom syllables, joined by diagonal lines; flame/spike marks radiate from the four sides and corners]

Siddhikāriya. If you would make an areca-nut charm, get a male areca nut and hollow out the pith inside, then write this yantra on paper and place it inside the nut. Coat it all around with lac, plait it over with cord, and lacquer it. Consecrate with the katha in the yantra 108 times. It is a great "ud" (invulnerability/blockage charm): a fired gun will not go off. It is valued at one chang of gold — most excellent.

(printed p.146)

Treatise on inscribing the crown-skull of one who died a violent death

[diagram: a circular chart divided into an inner ring and outer ring of radial compartments, each holding a Khom syllable/numeral — a 12-part zodiacal-style wheel]

Siddhikāriya. Take the crown of the skull (kramom) of one who died a violent (unnatural) death and polish it into a bead. Inscribe this yantra on it, then lacquer and gild it well. Consecrate with this katha:

Consecrate it 108 times; when about to use, consecrate 11 times and place it under his (the target's) tongue: he will not see you at all. It grants invisibility and concealment.

Treatise on inscribing a shoulder-cloth

[diagram: a square cloth-yantra divided by two diagonals into four triangles; Khom-script lines run along the four outer edges; each triangle holds stacked bars with Khom numerals and a circle at the centre]

Siddhikāriya. If you would inscribe a shoulder-cloth, take red cloth and inscribe the yantra, then consecrate with this katha:

If you go to a nobleman, lord or prince, hang the cloth over the right shoulder and he will love you like his own child, so that even a capital offense (death penalty) will not end in death. If you go to a woman, hang it over the left shoulder, and speaking with her she will love you greatly. It has proven trustworthy; do not doubt it.

(printed p.147)

Treatise on inscribing a cudgel (krabong)

[diagram: a cudgel/club drawn horizontally, with a row of Khom syllables along its shaft and a Khom numeral at the butt end]

Siddhikāriya. If you would inscribe a cudgel to carry, inscribe it with this katha:

Then inscribe the syllable "Na" at the tip of the cudgel and consecrate with the inscribed katha. When about to use it — carrying the cudgel as you walk — recite the charm, draw in the breath and hold it, and close your eyes as well; and all those people will not see you at all.

Treatise on making a sawāt-seed charm

Siddhikāriya. Take a sawāt seed and hollow out the flesh inside, then compound and insert this medicine: kratheup-yot [creeper] 1 [part], leaf of rangap-phit 1, phak-krachet (water mimosa) 1, leaf of samī 1, lotus stamens 1, the tiny gnats inside a fig fruit 1, the sloughed skin of a reticulated python 1, krachae face-powder 1, civet 1, borneol camphor 1, and din-thanam (a mineral earth) 1; grind them fine, put them in the sawāt seed, and stop it with underground stingless-bee resin (chan-rong). Then consecrate with this katha:

When about to use it, hold the sawāt seed in the mouth and go: no one will see you at all. Though husband and wife lie together, you may lead one away by the hand and no one will see you. It is beyond price.

(printed p.148)

Treatise on making the weapon of Phraya Yama (the Lord of Death)

[diagram: an arrow drawn horizontally — broad barbed head at left, fletching at right — with Khom syllables inscribed on the shaft]

Siddhikāriya. Make offering (phlī) and take plai (a ginger-root) and carve and whittle it into an arrow. While whittling that arrow, recite this katha:

This katha is called the "Weapon of Phraya Yama." Recite it as you whittle the arrow to completion, then summon the two letters "Na" and "A" and inscribe them on the arrow, then awaken/consecrate it with that Weapon-of-Yama katha. It is used as a weapon to stab and pierce away diseases and all manner of ghosts and spirits.

Treatise on making an apple-snail charm (hoi-khong)

Siddhikāriya. If you would make a concealing apple-snail charm, take an apple snail that has died naturally (tāi-phrai) with its operculum still closing it. Then write this katha:

Stuff the paper down into the snail-shell, then close the operculum tight, mix underground stingless-bee resin with beeswax and seal it coating over coating around the shell. Then write 4 letters again on the outer side, doing it well, and consecrate with the inscribed katha 108 times; when about to go somewhere, consecrate a further 7 times. Wherever you go, hold it in the mouth and all people will not see you.

Treatise on making a staff, Type 1

Siddhikāriya. If you would make a walking-staff or carrying-staff that has power and guards against all things, take gold, or silver, or lead, or palm leaf, and inscribe upon it this katha:

When inscribed, insert (the charm) into the head of the staff and consecrate with the inscribed katha. If you go on pilgrimage (thudong), charge the staff to guard against elephants, crocodiles, dogs, snakes, tigers, ghosts and demons of all sorts, buffalo and ogre-spirits, sorcery (kratham), and violent men — every kind of animal. If the staff is beside you, even if you die animals will not eat you; when in dire straits, jab an animal with the staff and it will flee. Do not jab or knock it on a person's head — it would ruin and destroy them. Do not treat it as a joke.

(printed p.149)

Treatise on making a staff, Type 2

[diagram: a single tall unalome-style spiral figure — coiled at the base and rising to a flame/spiral finial — the staff yantra]

Siddhikāriya. This "Na" letter is named "Pha-thanda." Inscribe it on a staff. It may be made of rangap-wood, or of phetchakhāt (executioner's) wood, or of chumsaeng wood; if you have none, bamboo or rak-son wood will do. When made, consecrate with these kathas:

It wards off every kind of danger and peril; carried, it gives austere power (tapa-tēcha). When making it, seek an auspicious time, and set up the nāi-sī offering and pay homage properly.

(printed p.150)

Manual for Inscribing a Face-Cloth, Form 1

[diagram: a heraldic lion (ratchasi) striding, its body covered with sacred syllables, enclosed in a square frame whose four sides are filled with rows of Khom script; six-pointed star yantras with numerals are placed around it; small triangles mark the corners]

"The lion inscribed on the front"

[diagram: a circular wheel-yantra split into radial and concentric cells, each holding a Khom letter or figure, with three-tiered stupa/offering motifs at the cardinal points]

"Sukittima seated on the back"

Sitthikariya. These two royal yantras the master directs be inscribed as a face-cloth: the lion inscribed on the front, Sukittima seated on the back. They have very great power and act as a love-charm upon all people. If you would inscribe them, examine the astrological time carefully, choosing one that is free of hazard; do it on a Saturday or a Tuesday, inscribing it inside the ordination hall (ubosot) and finishing in a single day. When about to inscribe, prepare a bowl-mouth baisi offering, one length of cloth, a candle weighing one baht, puffed rice and flowers, scented powder, and fragrant oil as offerings. When you inscribe and consecrate it, take thread spun by a virgin girl as the sai-sin cord, winding it around so that the rite is performed within the circle of that cord. Spread a white cloth to lay it upon, mix lacquer-sap with the ink, and inscribe it facing the east. If the maker is a monk, let him first robe himself, then do it; if a layman, let him bathe himself, dress in white and drape in white, anoint his body with scented-oil powder, and then do it. Consecrate with "Itipiso" (see mark) until 108 recitations are complete.

When it is finished, consecrate water and rub the face to purify for 3 days. If you would have it give power, recite the Sukittima katha 7 times first, then consecrate with the katha of the Lion King 7 times, then take the water to drink and pour over the head and wash the face. If you would wipe with it, wipe first with a plain cloth, then wipe with the lion yantra; if you would draw power, wipe first with the Sukittima yantra, and then

(printed p.151) wipe with the lion yantra. Recite both kathas continuously until the wiping is finished, wiping in a leftward-to-rightward turning. If you would make it a love-charm upon all people, recite the lion katha and wipe with the lion yantra; it depends on your resolve (adhitthana) to make it arise as a charm upon all people.

Manual for Inscribing a Face-Cloth, Form 2

[diagram: a rectangular yantra with a large leaf/teardrop spiral (unalome-like) at its centre, encircled by Khom script; the numerals 3 1 2 set in cells at the left end — "this yantra is inscribed on the front"]

"This yantra is inscribed on the front"

[diagram: two crossed elongated cartouche bands making a lozenge / eight-pointed frame; central cells bear the numerals 1 7 / 8 3 with Khom letters around — "this yantra is inscribed on the back"]

"This yantra is inscribed on the back"

Sitthikariya. If you would inscribe a face-cloth, the master directs you to use white cloth a cubit-and-span wide. Before inscribing, he directs you first to wash the cloth — wash it with rainwater caught in the open sky on the full-moon day of the twelfth month. First consecrate the water with this katha: ๛ Tassapekkha tutiya sasasakeimanja ๚ะ๛ — consecrate the water with this katha 108 times, then rinse that white cloth until it is thoroughly clean, three times over. When you inscribe, examine the astrological time carefully; take 4 white flowers, offer them to the Lord Buddha, and then inscribe. Keep it as a face-cloth. When consecrated it brings blessing and auspiciousness and wards off all dangers and harms; wherever you go, many people will show you kindness. This yantra is for going in audience before lords, nobles, and great kings.

(printed p.152)

Manual for Inscribing a Face-Cloth, Form 3

Sitthikariya. If anyone would make a face-cloth, the master directs him to use white cloth a cubit-and-span square. Before inscribing, he directs that the cloth first be washed — wash it with rainwater caught in the open sky on the full-moon day of the twelfth month. First consecrate the water with this katha: ๛ Tassaka tutiya phesante ithimaya ๚ะ๛ — consecrate the water with this katha 108 times, then rinse that white cloth until it is thoroughly clean, seven times over. When you inscribe, examine the astrological time carefully; take 4 white flowers to offer to the Lord Buddha, one miang-parcel, one coconut, silver and gold candles, betel and areca, and flowers to offer to the deities according to the deities' ages, and then inscribe this yantra.

[diagram: left — a heraldic lion (ratchasi) striding, its body and legs marked with Khom syllables; right — a tiger/beast striding, its body marked with syllables]

When inscribed, consecrate with this katha: ๛ Trinisinghe sattanakhe panja-phetchachalu-kanjewa jatuthewa chawatcharacha panja-inthara-namewaja ekayakkha nawathewa panja-phrahma-sahampati thawaracha atthara-rahanta panja-phutthana-mamihang ๚ะ๛ — this "Trinisinghe" katha, consecrate the face-cloth 108 times. (Pali-Khmer; a numbered invocation of lions, nagas, devas, Indras, Brahmas, arahants and Buddhas for protective power.)

Made into a face-cloth and consecrated with the katha every day, it is very good and wards off all dangers and harms. If anyone makes one, it is as though he had found 100 pits of gold — beyond all comparison.

(printed p.153)

Manual for Inscribing a Yantra to Line the Bottom of an Incense-Burner to Summon People

[diagram: a large circular mandala-yantra; concentric bands of Khom script around the rim; the interior divided into eight/twelve compartments of lotus-petal and diamond cells, each bearing a Khom letter; a central cell with syllables; three-tiered stupa motifs at the four cardinal points]

Sitthikariya. If you would inscribe a yantra to line the bottom of an incense-burner to summon people and to call fortune, gain and profit — to make all people come and honour us — the master directs you to inscribe this holy yantra on lead, or on copper, and place it inside the incense-burner used to worship the Buddha; it brings excellent gain. When you inscribe, you must have the ritual offerings according to the rite: puffed rice and flowers, incense and candles, bowl-mouth baisi on the left and right, a pig's head, white boiled dumplings, red boiled dumplings, young coconut, and namwa bananas. Before performing the rite, first make devotions inviting the Buddha; you must find a good astrological time, and only then proceed.

When it is finished, place it at the bottom of the incense-burner, light incense to worship the Buddha, and plant them upon it. While lighting the incense in worship, recite thus:

When the worship is finished, meditate with this katha:

(printed p.154)

It brings gain and profit — people from every direction come to honour one — and is very greatly efficacious.

Manual for Making the Banner of Phra Chimphali (Sivali)

[diagram: a right-triangular banner-yantra; the interior ruled into a grid of cells, each holding a Khom letter/numeral; within it a diamond-set stupa and a tiered stupa motif; the borders lettered in Khom script]

Sitthikariya. If you would inscribe a banner of Phra Chimphali (Sivali) to worship, so as to bring forth gain and offerings, the master directs you to take the white cloth to be inscribed and wash it first. Take an alms-bowl filled with water, and first meditate with this katha:

Recite this katha first to bind and settle the mind; when it is clear and light, then invite the relic of Phra Sivali the Elder to descend and bathe in the water in the bowl with this katha: ๛ Ehi-jittang ehi-arahang ehi-phuttho ๚ะ๛. This katha invites the relic of Phra Sivali the Elder to descend and bathe in the water in the bowl; then sit and meditate, letting a candle burn while reciting this katha until the candle is spent. When the candle is spent, take that water to wash the white cloth from which the banner will be made, then inscribe the Phra Chimphali banner-yantra onto that white cloth, and keep it at the head of the bed to worship — it brings good gain and offerings.

(printed p.155)

Manual for Making the Banner of Phra Chulamani

[diagram: a tall flagpole on a base, crowned with a tiered finial and a small square-dot yantra; two large right-triangular pennants fly from it. Each pennant is ruled into a grid of many cells, each holding a Khom letter or numeral, with rows of Khom script along the hypotenuse edges; the upper pennant has a small tiered-stupa motif near the hoist. To the left of the pole hangs a separate rocket / carp-shaped banner divided into cells of Khom letters and numerals, ending in a pointed tail flanked by two curling leaf/flame forms, with two small pennant triangles beneath]

(printed p.156) Sitthikariya. If you would make a banner of Phra Chulamani to worship, the master directs you to make three: one large pennant banner, one small pennant banner, and one crocodile banner.

The crocodile banner is the important banner for Indra and Brahma and all the divine sons and deities; when they see it they gather together at the small pennant banner below, and once assembled they ascend to pay homage to the Phra Chulamani (the celestial reliquary). If any woman or man wishes to pay reverence to the Phra Chulamani, let them fix upon the crocodile banner as the marker standing for the Phra Chulamani itself.

When you raise the banner in worship, make a resolution that the topmost banner is the Phra Chulamani banner set at the end. In whatever direction the wind blows the banner's streamer, turn your face and worship toward that direction. Whoever encounters this banner, let them make one for themselves — it is greatly efficacious. Tell the prayer-beads with the "Piyo" katha to the end:

Tell the prayer-beads with this katha every morning and evening — it is very greatly efficacious.

Manual for Making a Votive Lamp for Worship

Sitthikariya. If you desire prosperity and to be beloved of all people, the master directs you to inscribe a votive lamp to worship the Buddha. Do it in the ordination hall, timed to a Thursday of the waxing moon: one pair of silver candles, one pair of gold candles, ordination-offering foods, a pig's head, baisi left and right, 6 baht of money affixed to the candles, one length of white cloth to drape the principal Buddha image, scented powder, and fragrant oil — make the offerings well.

The master directs you to beat out lead into a round plate, then inscribe this yantra into the lead 108 times; on the last time leave it inscribed as it is, do not erase — it is very potent.

[diagram: a votive-lamp (prathip) yantra — a figure built of sacred script and numerals, crowned with a tall flame-like unalome tapering upward, with a round lamp-bowl at its base]

"This yantra — inscribe it, stamping the lead plate, 108 times."

(printed p.157) When you inscribe, the master directs you to inscribe these two letters "raṃ raṃ" (รํ รํ) first, then to erase them with this katha:

Inscribe thus 108 times, then stamp the reverse of the lead a further 108 times, thus:

Pakamang atimantanang jattukona jamahayantang lekhayantang santang wikringkhare — this formula draws a 4-sided yantra, two yantras overlapping to form an eight-cornered enclosure around "Sappecha-pha phahucha-pha" set in the centre; then inscribe the numerals 1 4 2 6 3 7 at the eight corners of the yantra, one numeral to each corner. When you inscribe the numerals, inscribe them by this rule:

Stamp the back 108 times; on the last time leave it just as the front. (These are the astrological planet-numerals and their friendly pairings.)

This lead plate is to be placed inside a lamp to light in worship of the Buddha; then twist cotton into a lamp-wick, and meditate with "Itipiso" onward until it is finished. Keep adding oil and burning it, never letting it go out. Whatever you desire, you will get as desired. If you have occasion to go before officials, lords, nobles and people, take the oil from that lamp, put it in your hair, and go — you will be beloved of all people. Worship with this katha:

(printed p.158)

Worship with this katha 3 times, then bow down and set the mind in firm resolution; it is forbidden to wish for sensual ends. Then continue the worship with this verse:

Make the resolution and it will bring forth gain and offerings, and make you beloved of all people whatsoever.

(printed p.159)

Manual for Making a Ceremonial Fan, Form 1

[diagram: a ceremonial fan (phat) — a round/oval leaf on a long handle. On the fan-face is a seated Buddha in meditation, flanked by small stupa and roundel motifs; the whole leaf and handle are bordered and filled with Khom script and small flame-spires; captioned below]

"This yantra is inscribed on the front"

[diagram: the reverse-face yantra — a central heart-shaped knotwork of four interlocked loops enclosing Khom letters, flanked by two spiral-eye roundels, topped by three flame-spire unalome, with numerals 10 9 / 8 7 above; rows of Khom letters beneath: la sa la pa rara la sa nya nyu]

"This yantra is stamped on the back of the fan"

Sitthikariya. This yantra the master directs be inscribed on a fan; it wards off war, wards off bullets, wards off bows and crossbows very well. Consecrate it with this katha: ๛ Iti-paramita-tingsa iti-sappannyu-makhata iti-phothi-manuppatto itipiso-ja-tenamo ๚ะ๛ (Pali; a verse of the Buddha's perfections and omniscience, for protection). Then consecrate together with it the katha that runs around the border — it is very good.

(printed p.160)

Manual for Making a Ceremonial Fan, Form 2

[diagram: a large ceremonial fan (phat) shown at an angle — a broad heart/leaf-shaped fan-face on a decorated handle. The face bears two tiered altar/throne motifs with radiating rays, small stupa and roundel figures, and is filled throughout with Khom script, numerals and small yantra marks; the border is ringed with Khom lettering; the ornate handle is inscribed with columns of Khom script and ends in a curved tip]

[diagram: a separate flame-bordered lotus/leaf-shaped yantra plaque — a tall pointed leaf framed by stylized flames, its interior divided by radiating lines into cells holding numerals (2 ... 6 2 ...) and Khom letters, with a small stupa/flame-spire at top and bottom]

"This yantra is stamped on the back of the fan"

Sitthikariya. This fan is greatly efficacious; a gun cannot hit one at all. It is for fanning while mounted on horseback. Consecrate it with "Itipiso"; use teak wood for the handle of the sacred fan. ๛ Sa-si-ha-o supapa ๚ะ๛ — recite and murmur this katha. (Pali-Khmer; a short protective heart-katha.)

(printed p.161)

Manual for Making a Ceremonial Fan, Form 3

[diagram: a large ceremonial fan (phat) — a round fan-face on a long inscribed handle curving to the right. On the fan-face a seated deity/Buddha figure with arms outstretched, flanked at left by a vertical column of stupa, roundel and flame-spire motifs, each trailing zig-zag rays and marked with numerals (10 9 8 7 6 ...), and at right by a small roundel; the long handle bears a column of Khom script ending in a triangle-and-dots figure at the tip]

Sitthikariya. This yantra the master directs be inscribed on a fan for going into battle. Then consecrate it with this katha: ๛ Santi pakkha apattana, santi pata avanjana, mata pita ja nikkhanta, chataweta patikkama ๚ะ๛ (Pali; this is the Vattaka / quail's protection verse — "I have wings but cannot fly, feet but cannot walk, my mother and father have gone; O fire, turn back!" — a classic fire- and weapon-warding gatha). Consecrate the fan with this katha 7 times before going into battle; it guards against every kind of weapon, so that crossbows and firearms cannot touch one, and it is also a royal love-charm.

(printed p.162)

Treatise on Making a Ceremonial Fan, Type 4

[diagram: a bodhi-leaf-shaped ceremonial fan (พัดยศ) yantra. At the center sits a deity/monk figure holding a fan, surrounded by Khmer sacred characters and directional yantra numerals; the character "33" is at the figure's head. Around the outside are round yantra medallions (Ma A U) and rows of Khmer characters with the numerals 3 0 3 running down the stem and handle of the fan.]

Siddhikāriya. This yantra is to be inscribed and made into a fan. When you inscribe it, choose an auspicious time carefully, prepare one set of bai-si offerings, then take this katha to consecrate it:

(Pali — the "Mora Paritta / bird's protective verse," a standard invocation calling on the truth to turn back fire/danger.)

(printed p.163)

(Pali — the standard "Sambuddhe" gāthā, a protective invocation invoking the 28 (and countless) Buddhas as a wall/rampart against all misfortune and danger.)

This fan is most excellent. If you go into battle and fan it, even should the enemy fire on you like a rain-storm, none will strike you. If a lord is angry and would put you to death, consecrate it three times and fan toward him — he will lose his anger, and cannot bear not to see your face. If someone is sick, fan them and they recover. If you preach or chant, all people will love you. If you desire a woman, fan toward her and she will love you. If you go into battle sitting and fanning — whether on elephant-back or horseback — all weapons will turn aside. Most excellent indeed.