Maha Yant Manual

Table of Contents Page Foundational principles 1 The Great Cosmic Formula of the 8 Buddhas 3 Uses of the Great Cosmic Formula of the 8 Buddhas 6 Yant of All Virtues (Sappha-khunang) 10 Yant for inscribing on a prajiat cloth 11 Incantation of loving-kindness and great popularity 12 Making 14 takrut (rolled amulets) 13 Incantation for making lustral water 15 Yant of the moving/sliding turtle 16 The great mantra of the Earth Goddess (Thoranee) 17 The lesser mantra of the Earth Goddess 19 Yant for inscribing on a prajiat cloth 20 Yant for inscribing on a headwrap cloth 21 Making a phirot (sacred cord) ring 22 Yant for inscribing on a prajiat cloth 23 The Great Potency incantation 24 The Iti pi so [Buddha's virtues] on 8 sides 25

Uses of the Iti pi so on 8 sides 26 Incantation for awakening/empowering a charm 28 The Great Mahajinda mantra 30 Incantation called the Golden Swan 32 Another Golden Swan incantation 33 Incantation for warding off the ghost of a woman who died in childbirth 33 Making the great special rosary beads 35 Formula for making a yant image of the Buddha 38 Uses of the great special rosary beads 41 Making Triangle-Lion (Tri Singhe) yant powder 45 The guardian/protective mantra (Pradan) 65 The invocation prayer 68 Another invocation prayer 69 The prayer called the Dhamma King 71 The prayer of praise for [the Buddha's] virtues 75 Incantation for worshipping the nine planetary deities (Nopkhro) 77 The four elements 81 Yant for sealing doors and windows 88

Foundational Principles

Siyasat (the occult sciences) is a discipline of refined and profound depth. In making or studying it, one must hold to the essential principle: that things to be made — such as sacred images, yantra shirts, takrut, pitsamon, and prajiat cloths — must be made correctly according to the method that the venerable teacher-masters of the occult sciences have laid down in every particular, and one must have genuine faith in it as well. Otherwise, the thing made will have no potency at all. As for its use, it likewise must be used with true confidence; only then will it be efficacious.

For example, if one is inscribing a yantra onto a prajiat cloth for self-protection or for invulnerability (khong kraphan chatri), one must temper the mind to be strong, as hard and unyielding as diamond or stone, and only then begin the procedure for inscribing the yantra, through to the empowerment (pluk sek) by the prescribed method as well. Or —

if one wishes to make it into a charm of great charisma (maha sane) or great popularity (maha niyom), one must instead temper the mind to be gentle and soft, free of greed, anger, and delusion, keeping the mind fresh and clear, and accompanied by...

...loving-kindness and compassion — only that is what makes it a charm of great charisma or great popularity in general.

Therefore it can be seen that the essential principle is the mind (jai): one must have a heart that is pure, radiant, and clean; one must have genuine confidence; one must have the knowledge to act correctly according to the true method of the tradition — all coming together at once. Then the thing made will be exceedingly potent and wondrous. As for using what has been correctly made, use it with confidence, and once one's faith is genuine, it will succeed in accordance with every wish of the heart.

[a chart of Khom-script letters set out in a grid of six columns and several rows, each Khom character paired below with its corresponding Thai consonant; the heading above the chart and most of the individual characters are too indistinct in this scan to transcribe with confidence]

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The Great Cosmic Formula of the Eight Lord Buddhas

◎ [This section is a long invocatory formula, Pali-derived and transliterated into Thai as printed; it is kept here in its transliterated form rather than rendered word for word, since it functions as a chanted mantra rather than as ordinary prose. Its opening lines pay homage to the Buddha of the past, the future, and the present (nāmo — atita / anāgata / paccuppanna). Recognisable within it are further invocations of the Buddha's all-knowing wisdom (sabbaññutā-ñāṇa) and the transcendent Dhamma of the world (lokuttara-dhamma); the name of the Buddha Sikhī and the Buddha Kassapa; mention of the great earth (mahā-pathavī); the name of the future Buddha Metteyya; and a narration, in mantra form, of the Buddha's descent into and emergence from the mother's womb, the four guardian deities protecting all quarters, the whole great earth, the sky and the Brahma realms, an uproar over the vast and deep Ganges, tree trunks and lotus blossoms covering the whole earth, the sky, the entire world-system (cakkavāḷa), the deva realms, and the marks upon the soles of the Buddha's feet — the passage as printed ending on an invocation that this be manifest as truth.]

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[The mantra continues in the same transliterated, chanted form. Recognisable within it are the names of Buddhas — Koṇāgamana (นะโมโกนาคะมะโน พุทโธเสตโถ, 'homage to Koṇāgamana, the excellent Buddha') and Kassapa (นะโมกัสสะโปพุทโธ, 'homage to the Buddha Kassapa') — together with further invocation of the earth, golden radiance (suwannaracha), a heavenly garden (dibba-uyyana), the all-knowing wisdom, and the seven worlds. Toward its end it turns to first-person devotion: 'sacca ahaṃ pūjā, ahaṃ vandā, ahaṃ pasaṃso, ahaṃ bhomethikuna' — 'in truth I worship, I pay homage, I praise, I make offering' — 'sabbe sotthī bhavantu me' — 'may all well-being come to me' — before invoking the future Buddha Metteyya (นะโมเมตไตรโย) and closing with a further wish for auspiciousness and protection by the power of the Buddhas, kept here as printed in its transliterated form.]

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[Continuing: '...by the power of [the foregoing], golden radiance arose. By the power of the Buddha Kassapa, golden radiance; by the power of the Buddha Gotama, golden radiance arose; by the power of the Lord Metteyya, golden radiance arose. May the arahants, the chief disciples, all wisdom, all wealth, well-being and fortune come to me' — followed by further mantra syllables invoking jewels, radiance, and protection, kept transliterated as printed since their sense cannot be fully recovered.

The text then turns into a litany of victory: 'Jaya, jaya! By the glory of Siridhammadassī — jaya, jaya! By the glory of Siridhammadassī — jaya, jaya! By the glory of [the Buddha who is] a refuge (saraṇaṅkara) — jaya, jaya! By the glory of Kissathassakavisi — jaya, jaya! By the glory of Anomadassī — jaya, jaya! By the glory of Vipassī — jaya, jaya! By the glory of Kakusandha — jaya, jaya! By the glory of Vessabhū — jaya, jaya! By the great might of Koṇḍañña the sage — jaya, jaya! By the glory of the Sakyan sage [Gotama] — jaya, jaya! By the glory of Anuruddha the Blessed — jaya, jaya! By the glory of Kaṇhaṅkara Upadassa — jaya, jaya!' — each Buddha- or sage-name kept transliterated as printed, in the same manner one keeps a romanised Pali formula.]

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[the litany of Buddha-names continues:] 'By the glory of Culamuni (the Lesser Sage) — jaya, jaya! By the glory of Medhaṅkara, the Blessed Padumuttara — jaya, jaya! By the glory of Sobhita — jaya, jaya! By the glory of Maṅgala — jaya, jaya! By the glory of the Blessed Great Sage — by this very truth, jaya, jaya! By this, may it ever be so, jaya, jaya!' — and it closes: 'may all suffering, all danger, and all sickness be destroyed.'

Uses of the Great Cosmic Formula of the Eight Lord Buddhas

Whoever encounters this Great Cosmic Formula of the Eight Lord Buddhas is as one who has encountered all eight Buddhas themselves. If one recites it continuously without ever lapsing, then even the spittle one spits upon the ground — should any creature whatsoever partake of that spittle, it will, upon dying, go to a fortunate rebirth. Furthermore, one is instructed to take eight clods of earth and consecrate them with this Great Cosmic Formula twelve times, then place them in the eight directions around the perimeter of one's house; no enemy bearing ill intent will be able to enter. Should such a one force his way in regardless, he will become as a tiger or an elephant that gores and mauls himself. And if one knows that buried treasure lies somewhere in the ground, one should take iron filings/rust...

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...[the iron filings,] mixed and put into water; consecrate it seven times and sprinkle it on that spot. If the treasure is truly there, it will rise up. If any buried treasure in the earth is guarded by a spirit (phut phrai), one should take sand, consecrate it three times, and scatter it there; the spirit, being greatly afraid of us, will reveal the treasure to us. If one wishes to determine whether treasure is present in a given spot or not: take one baht-weight of beeswax candle, one candle, consecrate it seven times, together with eight flowers and five betel quids; take a stick with a blunted tip, drive it into the ground as a post at that spot, and fix the candle to the top of the stick. Then recite this Great Cosmic Formula three times; if treasure is present, it will be made to rise up and appear. Furthermore: if one recites it once at dusk, treasure will abound; if one recites it at midnight, the deities will guard it; if one recites it near dawn, one will become beloved by all people; if one recites it by day, [the guardian spirit] Phra Si Mueang is worshipped. Furthermore, take one baht-weight of red earth-clay and consecrate it fifteen times, and anoint one's body with it to become invulnerable (khong kraphan chatri) that very night. If one wishes rice seedlings to flourish, consecrate water three times and sprinkle it on them; the rice will flourish that very night.

Furthermore: take sand, consecrate it eighteen times, and scatter it around the house; no enemy will be able to enter — he will see it as an impassable cliff. Consecrated water sprinkled on all paths is exceedingly auspicious and potent. If one wishes to charm a person into submission, one may charm even a thousand [in this way].

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...that very [night]. Furthermore, if one consecrates various leaves and scatters them about: even should an enemy come to harm us, they will turn into hornets that chase and sting him. If one binds grass into an effigy and consecrates it 108 times and sets it in place: upon seeing an enemy approach, one need only command it to rise and go slash and stab him, and it will act as commanded. Furthermore: take a handful of sand, five candles, and five lotus blossoms, put them in a new pot, fill it with water, and consecrate it fifteen times to make lustral water. Whatever undertaking one wishes to perform, sprinkle that lustral water, or use it to sprinkle any path whatsoever; if treasure lies in that place, it will rise up. It may also be used to ease childbirth, and sprinkling it on the sick will cure them. If one knows that treasure lies beneath a tree, take sandalwood, consecrate it, then grind it and rub the paste on that tree; the tree-spirit will come in a dream and reveal the treasure to us. Should anyone disbelieve, let him write this Great Cosmic Formula [on paper], place it in a krathong, and float it on the water beside a bridge: it will never float out from under the bridge. Should anyone force it through regardless, his sin will never be absolved. This Great Cosmic Formula, used 108 times, is exceedingly wondrous.

Another manual states: put water into a bronze bowl and chant this Great Cosmic Formula 33 times; turn the bowl upside down, and the water will not spill out at all. When filling an alms-bowl, consecrate it with this Great Cosmic Formula 15 [times]...

...you will gain much merit and benefit. If you wish to open [the treasure], take water and put it in a bronze bowl, then chant over it 33 times to make it into holy water. Then take this water of the Great Maha-ongkarn formula and sprinkle it around outside. If gold or silver is buried anywhere, sprinkle this water of the Great Ongkarn there, and the gold and silver will surface. If you find a spot where gold has surfaced, mark it by scratching a footprint there. If you dig and find charcoal or bones, that is fine too — sprinkle this Maha-ongkarn water there for 3 days and it will become gold. Then make offerings to the deities every day, and it will remain good gold and silver. If you wish to work a garden or rice field, sprinkle this Maha-ongkarn water on the planted trees and rice, and they will sprout and bear much fruit. If you are imprisoned or facing a lawsuit, first offer 5 lotus flowers, 5 candles, and beeswax weighing 1 baht each to the 5 Buddhas, then make [that offering] into holy water and sprinkle it — you will be freed from imprisonment and will win the case. Enemies will be utterly unable to harm you. It may also be used to wash the head, and it wards off every kind of danger. Also, if gold or silver falls into water, take oil, put it in a leaf-cup, light it as a lamp, then chant this Great Ongkarn formula over it 5 times, then set the leaf-cup afloat. Wherever the gold or silver fell into the water, the leaf-cup will float and come to rest right at that spot.

Also, take termite-mound earth that has risen up at a chedi (stupa), and mold it into the form of 5 lions. Place the mantras of the 5 Buddhas onto all 5 of those lions, then chant over them with the Buddha-virtue formula and this Great Ongkarn formula as well. Take [them]...

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Bury it in the earth, entrusting it to Mother Earth (Phra Thorani), and also entrusting it to the guardian spirit of the place (Phra Phum). No matter how many enemies may come, they will never be able to harm us at all. This Great Ongkarn formula has proven trustworthy many times over — it is truly effective.

Here ends the Great Ongkarn of the 5 Buddhas, this much only.

Yantra of Sappha-khunnang (All Virtues)

[yantra: a circle with a ring of Thai/khom-style script running around its circumference, a small syllable at the center, and four star/trident-like marks radiating outward at the four diagonal points (upper-left, upper-right, lower-left, lower-right)]

This yantra is called the Yantra of Sappha-khunnang. It is used for inscribing on a handkerchief to be worn as a pra-chiat (protective cloth), warding off illness and every kind of danger. It brings excellent good fortune and prosperity. Consecrate it by reciting the mantra written within it 108 times. The mantra is as follows:

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Buddha-guna-nang, namo buddhaya. Dhamma-guna-nang, namo buddhaya. Sangha-guna-nang, namo buddhaya. The virtue of the preceptor teacher, namo buddhaya. The virtue of the father, namo buddhaya. The virtue of the mother, namo buddhaya. Buddho. Chant 108 times.

Yantra for Inscribing on the Pra-chiat Cloth

[yantra: a large rectangular grid, roughly 11 rows by 12 columns, each cell inscribed with a khom/akkhara syllable, with a small triangular flag-like mark decorating each of the four outer corners of the grid]

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This yantra is for inscribing on the pra-chiat cloth; it protects against every kind of danger and is truly wondrous. The consecration mantra is as follows:

Phra Phutthang / Phra Thammang / Phra Sangkhang [these three together] — the nine celestial powers (nopkhro) dwell within my body. Chant 3 times, or 7 times is also acceptable.

The Great Charm of Loving-Kindness (Metta Maha-niyom)

The virtue of the Buddha, the virtue of the Dhamma, the virtue of the Sangha, the virtue of my father, the virtue of my mother, the virtue of my teachers — I invite Lord Isvara the All-Gem to come and dwell above my face. I invite the River Ganges to come and become my saliva. I invite the Wind God to come and become the breath of my mouth. I invite the Naga king to come and become my necklace and adornments. I invite Phra Kan (lord of death/time) to come and become my heart. Whatever I set out to do, may it succeed for me this very instant. Om, all the hermit-sages, may you grant and bestow this mantra's power upon me. May every man and woman in the Rose-Apple Continent (Jambudvipa), upon seeing my face, see it as beautiful as a deva's. Iti bhagavā ti, Buddhaṃ prasiddhi ma a u, arahaṃ, sabbe janānaṃ, bahū janānaṃ. O all people — whoever sees my face, let their mind become infatuated and lost, bound and anxious, and remain entranced, thinking of me every night.

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Om gaccheyya, om gacchāhi, āha pī — [roaring] like the lion-king's roar. Om siddhi-jit, [as bright] as the sun, mama. Buddha-raka-nang, Dhamma-raka-nang, Sangha-raka-nang. Itthi-jetra-sora-than-rakhang, kanthahi, thamatha, na chalti, u i a. It is said: may my glory shine as bright and clear as the full moon. Whoever has ever seen my face, let them be enthralled and amazed before me completely. Na ma na a, nok a na ka, ko o o na o a, na a ka ang. May the hearts of all people be overwhelmed and utterly infatuated, by the power of the 5 Hermit-Sages who have bestowed and empowered this mantra upon me. A a i i u u savāhā. Come to me, all you people, ma ma. This mantra may be used 108 [times], as many as one wishes. It is an excellent charm of loving-kindness and great popularity.

Making 14 Takrut (Rolled Amulet) Charms

[yantra: fourteen small circular takrut discs arranged in three rows (five, five, and four), each disc inscribed with tiny handwritten khom/Thai magical syllables]

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These 14 yantras are for inscribing on the 14 takrut charms. They may be made of lead, silver, naga-metal (an alloy), or gold.

These takrut may be used up to 108 [times]. They protect against both land and water creatures — such as tigers, elephants, rhinoceroses, and crocodiles — as well as against every kind of spirit and demon. They can be used effectively in any direction whatsoever. They carry an awe-inspiring power over enemies, granting victory over every enemy, and are an excellent charm of paralyzing power (maha-changngang). Enemies cannot harm the wearer; the body will withstand stabbing, and blades will not penetrate it. Guns, bows, and crossbows will not hit their mark. It is an exceptional charm of invulnerability and evasion, protecting against everything and warding off every kind of danger. It has proven trustworthy many times over — try making it, it is truly excellent.

Mantra for Making Holy Water

Namo, homage. I invite and beseech the Buddha Kakusandho, the Buddha Konagamano, the Buddha Kassapo, the Buddha Sirisakyamuni, and the Buddha Sri Ariya Maitreya (the future Buddha). By the power of the grace of the wisdom of enlightenment, I invite these 5 Buddhas to come and subdue the dust of Mara — the hosts of spirits, demons, [and their] royal emissaries, all manner of ghosts and wandering spirits, hungry ghosts, asura-beings, and deceptions.

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...[this] wards off illness, danger, and every kind of weapon, granting escape from calamity and misfortune, from black magic and sorcery employed [against oneself], from spells cast from below or from above, from spirit-curses and human-curses, and from cursed cloths and charms that enemies have buried along the pathway or beneath one's sleeping place. Even should they test the very ground where the Lord's power rests, seeking to destroy it, may it be defeated by [our] wisdom overcoming their ignorance. I invite monks of pure precepts to come and sit to conduct the rite. Draw water from the lotus pond, chant the sacred Buddha-mantras over it, take the sacred cotton thread (sai sin) and wind it three times around the neck of the water jar. I ask to wash away all punishment and danger — may it vanish by the power, the power of the virtues of the Buddha (56), the virtues of the Dhamma (38), the virtues of the Sangha (14). By the power of these graces, may every misfortune, every sorrow, every illness, every danger, and every ill omen and calamity be unable to draw near. Buddhaṃ cakkavāḷaṃ, Dhammaṃ cakkavāḷaṃ, Sanghaṃ cakkavāḷaṃ — may they flee and depart beyond the rim of the universe. Namo Buddhassa, Namo Dhammassa, Namo Sanghassa, seyyathīdaṃ hūla svāhā. This mantra is used to make holy water, together with the yantra-cloth of the 16 Buddhas, to sprinkle upon pregnant women and the sick — it works very well.

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Yantra for the Hat / Helmet

[yantra: two circular diagrams side by side. The left circle is divided into an outer ring of 8 pie-slice segments around an inner circle split into 4 quadrants, each segment inscribed with a khom/Thai magical syllable. The right circle has the same 8-segment/4-quadrant structure but is bordered by a ring of lotus-petal shapes]

These 2 yantras are used for inscribing on a hat to ward off every kind of weapon; they are an exceptional and wondrous charm of invulnerability. When inscribing them, do so on a Tuesday or a Saturday — better still, on a Saturday that falls on the 5th day of the waxing moon, for then they will possess especially great power and efficacy.

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Yantra of the Moving Turtle

[yantra: an oval, turtle-shell-shaped design with an inner lattice of diamond-shaped cells, each inscribed with a khom/Thai magical syllable; a ring of khom/Thai script runs around the oval's border; crossed flag-and-banner shapes decorate the four corners, and a crescent-moon shape is drawn at the left side]

This yantra may be used for all purposes. Consecrate it with this mantra: nā saṅ si mo, nā saṅ si mo — chant it 108 times. It is, for the most part, used in the doing of good deeds.

The Great Mantra of Phra Thoranisan (the Earth Spirit)

Om, namo buddhaya. By the power of them all, may it succeed — the sacred command of Phra Thoranisan. My teacher bestowed it upon me; my teacher's name is Lord Isvara, who is Lord over all — it was he who commissioned me to establish the sky and the earth, together with Phra Indra and Phra Brahma, Phra Yama and Phra Kala [gods of death], the Four Guardian Kings of the Four Directions, Phra Matuli and Phra Narayana [Vishnu], the miracle-working Elder Phra Patchai, the accomplished hermit-sages, the diamond-body ascetics, the Diamond Chalu-kalpa, the Buddha, the Dhamma, the Sangha —

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...the 5 Buddhas who dwell upon the surface, the platform of the Earth Goddess, the great plain of the vast forest realm, spanning two hundred and forty thousand yojanas — they shall grant that I hold the sacred mantras, the eighty-four thousand sections of the Dhamma. Lord Vessuwan (Kubera) shall grant that I may perform the rites, establishing a medium to bring down the power of Phra Thoranisan — they shall grant that I may open the gates of the guardian spirits, the door-panels, the dug moats, and the planted boundary-stones (sema), and the dug field-boundary markers — they shall grant that I may subdue and pacify every territory and district — they shall grant that I may fill in roads and even fill in the ocean, dig ponds and dig wells, dig channels and dig streams — they shall grant that I may raise up temple halls and establish the pedestal of the main Buddha image — they shall grant that I may bore holes and work bellows, mold the form of a cast-iron turtle, join coffins and wind cloth around them — they shall grant that I may erect the funeral platform (benja) and pierce the skin and bind the corpse-wrappings of those who died violent deaths — they shall grant that I may join the feet of coffins and build funeral pavilions (mondop) — they shall grant that I may build the entrance-porch and the roofed gallery — they shall grant that I may raise the victory umbrella, open fountains, and prepare the funeral cart — they shall grant that I may draw the forms of the royal chariot and the coffin-bier, select the elephant herds to drive into the corral — they shall grant that I may drive in the posts beside the pen's gate, drive the pegs of the pavilion posts — they shall grant that I may join and stretch the victory drum — they shall grant that I may plant bamboo and bore the beam-holes — they shall grant that I may bind protective charms, set up boards and joined laths, and carve images of various figures, tie yantra-cords and carve leather — they shall grant that I may bind the posts of the royal cremation tower (meru) down with the visible arm-shield — they shall grant that I may dam water to confine all the ghosts, both the phi phut and phi phrai spirits, the spirits of those who died badly, and the hosts of kumphan giants and yaksas —

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...and the phrai kuman (spirit-children) — they shall grant that I may drive away the mischief-making spirits — they shall grant that I may drive away the wood-nymph spirits (phi nang mai) dwelling in the forest, the spirits of those who died violent deaths, the spirits of those who died of plague, and all manner of mad ghosts, every kind and class of spirit — hurry, flee far away, do not linger. Om namo buddhaya. By the power of them all, may the command of Phra Thoranisan be fulfilled. My teacher bestowed it upon me; my teacher's name is Lord Isvara [and] Lord Narayana, Lord Vessuwan — they shall grant that I may ward off every ill omen and calamity, and drive every disaster and danger far away. Om, all poisons — my teacher grants me the right to this power, svāhā. Om namo Buddhassa, Om namo Dhammassa, Om namo Sanghassa, seyyathīdaṃ hūla hūla svāhā. This mantra of Phra Thoranisan may be used 108 [times], as one wishes to use it. It can also drive away spirits and demons, and can be used to consecrate water to sprinkle on a house.

The Lesser Mantra of Phra Thoranisan

Ong-kan pintu-inatang, upabannang saha-brahma, athi-gato, bincha-patummang, thisawanang, namo buddhaya, wantanang, na-mo-nama, siroma, buddha-thewanjaka, lala-detcha, brahma-devata, hathayang-nara-akanjeva, thawe-hattha, prame, sura-pathe, wissa-nukanjeva, sappa-kamma-prasitthi [me/te — alternate words for whom the rite is performed] {sappa buddha, dhamma, sangha [listed as alternate insertions]} -nubhava-na sappa-sotthi bhavantu [me/te]. [Note: the printed text presents เม (‘for me’) and เท (‘for another’) as alternate words to be substituted depending on for whom the mantra is recited, and similarly lists ธัมมา and สังฆา as alternate words to insert alongside พุทธา in the same slot.]

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Yantra for a Prajiat Cloth [a protective cloth sash]

[yantra: a large grid of roughly nine columns by nine rows, each cell filled with a khom-script syllable, framed on all four sides by a border strung with tasseled cords and small deity-head medallions, with brief captions along the top and bottom edges]

This yantra is for inscribing on white cloth or red cloth — either will do. Made into a prajiat cloth, it wards off every kind of weapon. It grants excellent escape from harm and protects against every sort of danger, guarding against both the power of spirits and the power of people who have been set against you [through sorcery]. Whoever has had one made for himself will find it truly excellent — it has been tested and tried many times, so have no doubt about it.

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Yantra for a Head-wrapping Cloth

[yantra: a circle crossed by two diameters and one concentric ring, dividing it into eight outer wedge-shaped segments plus four inner quadrants, each holding a khom-script syllable]

This yantra is used on a head-wrapping cloth. It grants a truly wondrous escape from harm — even if you flee from an enemy who is chasing you, he will never catch up with you at all. Charge it by chanting the sacred formula over itself 108 times. The formula runs as follows:

Na ra a ra me, ka sang sa ka ma ra ne tha, cha sa sat sa. Chant 108 times.

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Making a Phirot-head Ring

By the power of the sacred formula. The Master Teacher has said: if one wishes to make a phirot-head ring [a cord ring worn at the crown of the head], take white paper, a book-leaf, or cloth — any will do — and inscribe this yantra upon it.

Yantra for the Phirot-head Ring

[yantra: three horizontal bands, each a row of linked lattice/diamond figures strung along the top and bottom with tasseled cords and small deity-head medallions, with a small stupa (chedi) drawn at the centre of the middle band]

Once the yantra has been inscribed properly, twist it into a cord and plait it into a phirot-head ring, then charge it with this sacred formula:

Na ma pha ra wi ma kha sa i, sa ra wi ra, sa ra pha thewa a ra hang, su ka kho wa, a sang wi su lo pu sa pu pha, sang witha pu ka ya pa, a pa ma chu pa thi ma sang ang khu, ongkara ma a u i sawasu, sepu sawaka a se na ma, namo buddhaya yatha buddha mona, mattanattangtikobitko, cha pha ka sa ka ra mang chaya paka sasimira namapatha akate pha attarata — idam pi Buddhe, Dhamme, Sanghe, ratanam panitam, ekena saccena. [This too, in the Buddha, the Dhamma, and the Sangha, is a sublime jewel; by this one truth (may there be safety).]

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Na su watthi hotu, a sang wi su lo pu sa pu pha, namapatha, cha pha ka sa ma a u, oya wiphukhathapakhrini, sing sing. Chant 3 times, 7 times, or [many] times.

This phirot-head ring is for use when going into battle — it grants escape from harm and endurance against every kind of weapon. It is truly excellent and wondrous. May it become my rightful power.

Yantra for a Prajiat Cloth

[yantra: a grid of six columns by six rows of squares, each filled with a khom-script syllable, overlaid with diagonal lines running corner-to-corner between the cells]

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This yantra is used for a prajiat cloth; it can be used for absolutely anything, according to whatever one wishes. The syllables must be written down following the order of squares on a chess/checker board, in sequence, and then charged with this sacred formula:

Ka kha ka gha nga, ca cha cha jha nya, ta tha ta dha na, pa pha pa pha ma — iti mana, all the syllables — ya ra la va sa ha la ang. [Skin as] hard as diamond, triple-diamond endurance, enduring whether sitting or standing, enduring whether asleep or awake, enduring throughout the whole continent of Jambu. Na dwells in the left eye, Mo dwells in the right eye, Phut dwells at the forehead, Tha dwells in the heart, Ya dwells at the back. A sang wi su lo pu sa pu pha, sang witha pu ka ya pa sawaha. Chant 108 times.

The Great Efficacy Formula (Katha Maha Prasit)

By the power of the sacred formula. Vissakamma the Divine Craftsman, and the Sun as he rises, blazing and radiant — by this power! The Fire God who forms the body, and burns away every element until it crumbles back to the earth — by this power! Of the Four Great Guardian Kings of the world, and the celestial musicians who wander about watching, and every creature of the world — by this power! Hanuman, destroyer of Lanka, who brings every kind of demon to utter ruin — by this power! The Wind God, and...

Maha Yant Manual, 25

Mother Earth — I make her into wind and rain, nourishing every living being everywhere, granting them happiness and ease — by this power! The great yogi ascetics of siddhi power, the naga-lord serpents descending down to cure every affliction — by this power! Of the preceptor-teachers who instruct out of compassion, for the sake of all people — by this power! Of the Buddha, the Dhamma, and the Sangha who come to do the work — by this power! Of father and mother, who have raised their children ever since they were in the womb — by this power! Of the lords of the heavenly mansions — the devas all come and sit in assembly, the Thousand-Eyed Lord of a Thousand Eyes [Indra] — by this power! Of the Deva-King who watches over all people, and Great Brahma who descends as well, granting his own power — as I am about to perform this entirely auspicious rite: siddhi kicchang, siddhi kammang, siddhi kariya tathagato, siddhi tejo chayo nicchang, siddhi labho nirantarang, sabbasiddhi bhavantu me [may every success come to be mine].

The Great Efficacy Formula can be used for a thousand purposes — use it however you wish; it is truly wondrous.

The Eight-Directional Itipiso

Phitsabonket [opening term], Namo Buddhaya, Ma A U. Ja – Irachakhakharasa — Direction: East — called the 'Seven-Style Kratu [banner formula]'

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[table, the eight-directional Itipiso, continued] — Kho – Tihang Cha To Ro Thanang — Direction: Southeast — called 'Rain of a Thousand Arrows' Pho – Bisamra Lopusatphut — Direction: South — called 'Narayana Swallows the Ocean' Tho – Somana Ka Ritsa Tho — Direction: Southwest — called 'Narayana Overturns the Earth' Pho – Phasamsamwisathepha — Direction: West — called 'Rounding Up the Himmapan [mythical forest]' Rahu – Khaphutbanthuthamwaka — Direction: Northwest — called 'Narayana Swallows the Discus' Suk – Wathonoamamawa — Direction: North — called 'Narayana Hurls the Discus,' or 'Pinning Down the Three Worlds' Wa – Awisukanuksanusati — Direction: Northeast — called 'Narayana Changes His Form'

Itipiso wisese-i, isese-phutthanam-ei, imenaphutthamtamso-i, isotamphutthapiti-i — the Crown of the Lord Buddha.

The Crown of the Lord Buddha is used as a blessing: recited over the sick to ward off spirits, at hair-tuft-cutting and head-shaving ceremonies, at weddings to bless a couple, recited while sprinkling lustral water, and to protect against every kind of danger. Consecrate and charge it — chant it always, whether over things of high or low standing.

Practical Notes on the Eight-Directional Itipiso

The 'Seven-Bearer Kratu [banner formula]' is an exceedingly excellent thing. If chanted 3 times, 7 times, or 108 times, however much an enemy may try to harm or stab you, he will never succeed in striking you at all.

Maha Yant Manual, 27

...[continued from the previous page]... may I remain so. Charge oil to bless a rite as well — it can be used for anything, entirely as one wishes; have no doubt.

'Rain of a Thousand Arrows' — chant it and go forth. Even if weapons should come like a downpour of rain, not one will strike me at all; it grants a truly excellent escape from harm. When chanting, face the direction [given]. Charging oil in this way, done 108 times, is highly effective. Charge an herbal preparation 7 times; whether eaten or rubbed on it gives lasting protection — charge every kind of herbal preparation this way.

'Narayana Swallows the Ocean' — fill a tray full of water, then set a bronze alms-bowl upside-down in the middle of the tray. Light one candle, then focus the mind, restraining the senses firmly, and recite the incantation until all the water has entered the bowl. Whatever undertaking is then performed will succeed.

'Narayana Overturns the Earth' — before acting, first rouse Mother Earth [Nang Thorani], and only then proceed; this grants escape from harm as well as invulnerability. Charge seven pellets and eat them, [placing more] all around the body — it causes total paralysis in an enemy; it is truly excellent. Use it as you see fit — it serves every purpose.

'Rounding Up the Himmapan Forest' — chant it, then round up your enemies, or any creature at all; it causes them great paralysis and fear.

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'Narayana Swallows the Discus' — the manual says one may wager to swallow a boat, or [swallow] a latch — either can be done. Charge saliva and smear it on; it can be used for every purpose whatsoever.

'Narayana Hurls the Discus,' or 'Pinning Down the Three Worlds' — it is said: whenever about to do anything, face the northern direction, restrain the senses firmly, settle into concentration, close the eyes and chant until it has been done 108 times; it is effective in every case — have no doubt — you will overcome every enemy. To make yourself invisible for the space of a held breath, take three quids of betel, charge them 7 times, eat one, put one in your pocket, wrap one in the hem of your cloth, then recite the incantation while holding your breath, and no one will see you at all. It can also be made into a blessing, or strung into 7 prayer beads; it wards off every kind of enemy.

'Narayana Changes His Form' — before doing anything, first change your own name, and only then carry out the deed properly; it can be done for absolutely anything. Charge powder, oil, clothing, and consecrate your equipment — as you wish; it is truly excellent.

The Consecration Formula for Equipment

Namo, homage. Om, I shall speak of the origin — the birth of the Great Union/Junction. I shall hurl my body up onto the wild forest trees, and it shall be shattered to dust, entirely...

Maha Yant Manual, 29

Throughout the whole continent of Jambu, I shall hold in mind the virtue of my teacher; no one can overcome my teacher. My teacher therefore grants me leave to recite the sacred mantra: Bhagava, Bhagava, Buddham, Dhammam, Sangham, Sambuddhe, asangvisulo, namo buddhaya, vandanam, pasu ucha tha thona, pakahapathang, i-a-pami, isapami, buddhasangmi, isawasu, ma-a-u, ikawiti, sutthisettho, asangvisulopusaphupha, arahang sukakho bhagava, sangwitha pukayapa, apamachupathi ma sang angkhu, thusamani sathawipipasaU, thusanalochicheruni, tanhithukating karamattha, chaphakasa namapatha cha-a-phata namana-a, nokona-ka ko-onno-a na-a-ka-ang, chibiseki kibichise, susimo Buddho bhagava, susimo Dhammo bhagava, susimo Sangho bhagava, tatthamatha uma-a-yang yatthabilang changngangheyhaay. My teacher-master therefore grants that a seven-layered crystal rampart shall shield my body — namely, [the Abhidhamma texts] Vibhanga, Sangani, and the Paramattha [teachings]. My teacher-master also grants that I shall be impervious to spears and swords, and shall subdue every kind of iron whip-blade; may every thorn and splinter never touch my body — nor arrows, crossbow bolts, gunfire, the Victory Sword, bronze spears, copper daggers, the royal glaive, nor the three-legged walking staff. Om, may I be invulnerable to everything — triple-diamond endurance — invulnerable in front...

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...invulnerable in the back, invulnerable sitting or standing, invulnerable asleep or awake, invulnerable by day and by night. Om, may I be triple-diamond invulnerable, invulnerable to everything, svaha — [protection extending to] the hair of my head; triple-diamond invulnerability upon my hair, my body-hair; triple-diamond invulnerability upon every hair; the nails, teeth, soles of the feet, skin and hide, flesh, sinews and tendons, bones — let it be exactly as with the foregoing. Om, resounding and opening through the Three Worlds, reaching down to the underworld and leaping up into the sky — the hosts of demons flee about in confusion, cowering in fear of me, and sensing my presence they flee and hide away, going off to lie down deep in the forest together with all forest-ghosts and illusions; even they consent to come and help me, Hanuman, who shall utterly destroy [my foes] in battle with the power of Indrajit. May every kind of blessing come down upon me; though the Great Demon-King should try to kill me I shall not die, by the power of Lord Narayana, descended in avatar to shield me. May the Buddha protect me; may the Dhamma protect me; may the Sangha protect me; may my father protect me; may my mother protect me; may Indra protect me; may Brahma protect me; may the Buddhist religion protect me. I bind this body of mine with this resolve, I bind it with this resolve. [Here ends] the Consecration Formula for Equipment.

The Maha Chinda Incantation

By the power of the sacred formula. There once was a hermit-sage named Thipphachakkhu [Divine Eye], who practiced austerities upon a mountain named Suwannakhiri [Golden Mountain], situated in the city of...

Maha Yant Manual, page 31. Takkasila, who could live as long as 1,000 years, gazed with the path of divine insight and saw the causes and effects within all human beings, for he possessed the divine eye. He said that all human beings, by the nature of their birth, are born possessing a sir (glory-essence) of seven kinds, which shifts about within the body of every person. For this reason the teacher (Acharn) instructed the eleven kings accordingly. The teacher spoke of the sir as follows: By the method for the waxing half of the month, the sir resides according to the day as follows — Sunday: the sir resides at the tip of the tongue. Monday: at the forehead. Tuesday: at the nose. Wednesday: at the edge of the lips. Thursday: at both breasts and the heart. Friday: at the belly. Saturday: at both arms. By the method for the waning half of the month, the sir resides as follows — Sunday: at the soles [of the feet]. Monday: at both eyes. Tuesday: at the nose and the tip of the tongue. Wednesday: at both sides of the body. Thursday: at the neck. Friday: at both arms. Saturday: at the genitals and the backs of the feet. If any person wishes to go anywhere at all — for instance, to visit an official or a lord — and wishes that person to feel love and constant fond thought of him, let him observe on which day...

Page 32. ...wherever in the body the sir resides at that time — that person will feel love and fondness toward you; and whatever you desire shall be obtained as wished. Whoever encounters this Maha Jinda mantra shall have happiness, complete with wealth and prosperity, and shall shine with splendor like the moon on the full-moon night. The Maha Jinda mantra is as follows: [Pali, romanized] 'Ommasathathewa manta, thuchathewamanti, sawa-okkom chanasawahom, omsakaranee.' [end] This is the Maha Jinda mantra. For the mantra's use: grind fragrant sandalwood and anoint the place where the sir resides, then chant according to the potency-count of the day — that is: Sunday 6 [times], Monday 15, Tuesday 8, Wednesday 17, Thursday 19, Friday 21, Saturday 10, and so on.

The Golden-Swan Spell

[Pali, romanized] 'Jindamanee sahatsakoti, sathang thewanang, manutsathewanang, samanachittang, purisachittang, akhachahi, paritewanti biyangmama.' [end] This is the male golden-swan spell. [Pali, romanized] 'Manee jinda binjathanang, thasathasee, komangbee samtatsa, namamihang, phuttho sopakhakhawa, thammo sopakhakhawa, sangkho so...'

Maha Yant Manual, page 33. [Pali, romanized] 'Phakhawa inthasaneha, phrommasaneha, itthisaneha, rachathewee, manee rakkhang chittangmama.' [end] This is the female golden-swan spell.

These two golden-swan spells together form a powerful charm of universal favor. They may be used to make lustral water, or to consecrate anything at all — use them however one wishes, according to one's desire.

Another Golden-Swan Spell

[Pali, romanized] 'Jindamanee biyangmanthanayatsa, thasathasiko, pasakisineha, makhaputtang, wa-owasang.' — This is the male golden-swan spell. [Pali, romanized] 'Sitthiracha mahamanta, chanthathewee, atsachakkhi, thathi chanrasatha.' — This is the female golden-swan spell. These two golden-swan spells, when recited every night, will cause people to come to you without fail — truly an excellent charm of universal favor.

Spell to Dispel the Ghost that Harms a Mother with a Newborn Child

[Incantation] 'Om, kumanwichai' — bring popped rice and flowers, incense and a lit candle. I shall banish the wandering ghost, I shall banish the burden-spirit, the field-ghost and the plague-ghost that come following out of the forest, ghosts of the north and ghosts of the south — do not lurk in hiding. Ghosts of those who died in terror and struggle, ghosts of those gored to death by an elephant, that...

Page 34. ...along the path — ghosts of the Chinese, the Cham, the Brahmins and foreigners who have died; the crowds gathered from distant lands, of farang and Mon and other foreign peoples; whichever ghost is to go, whichever ghost is to remain — tell me so that I may inquire. [If you refuse] I shall take up a bow and shoot after you; once you have eaten, vanish away. Ghosts of the Lawa people at Pai Miang, with betel and areca swaying; there is turmeric-paste and sandalwood incense of every kind given to you — only then will you yourself escape unharmed. Do not deceive, do not haunt so that the newborn child grows frightened; do not smile, do not laugh, for you are unfamiliar to it. Once you have eaten, go join your lord, hurry along together. I shall mold effigies in each of your forms — four figures walking into the forest — as offerings for you; do not linger long. Take them, give them to your children, give them to your grandchildren; do not delay, hurry and go. Grandfather-spirit of Khao Luang, all of you hurry and go. Grandfather-spirit of Khao Yai, dwelling among the trees. Grandfather-spirit of Khao Khiao, alone and singular. Grandfather-spirit of the withered samo-krang tree at the mountain's foot. Ghosts fallen from treetops, rhinoceroses and clawing tigers — do not linger drowsily, press onward and do not remain. [Take] rice and salt, crushed husks and bran, go and enjoy the fruits and leaves of the trees; there are turtle-doves, crested mynahs, mongooses ranged along the cliffs, elephants, horses, cattle and buffalo, rabbits and grasshoppers, porcupines and bears, monkeys, langurs, binturongs and gibbons in great abundance — go on and enjoy them, dwelling along the mountainside. By the power of the teacher who grants this rite, bestow this authority upon me. Svaha, svahai. [Here ends] the spell to dispel the ghost that harms a mother with a newborn child.

Maha Yant Manual, page 35.

Making the Great Wondrous Rosary

If one wishes to make this great wondrous rosary, take pure lead in suitable quantity, hammer it into thin sheets, and cut it into square pieces, making 111 sheets in all. Prepare these beforehand. Before beginning the work, an astrologer must be consulted to determine a proper auspicious time. Then begin by first inscribing the yantra of the 3 Buddha [images] onto 3 sheets, to serve as the 3 head-beads of the rosary, representing the Buddha, the Dhamma, and the Sangha — that is, the Triple Gem itself. The yantra of the 2 [further] Buddha [images] has the following form: [yantra: three amulet-shaped roundels, each surmounted by a rounded halo crowned with wavy ray- or hair-like strokes radiating upward, khom akkhara syllables inscribed within the round body of each figure]

Page 36. Then inscribe the yantra of the 108 Buddha-images in sequence, continuing until all 108 sheets are complete. The yantra of the 108 Buddhas has the following form: [yantra: three tiers of small seated Buddha-image figures, each topped with wavy ray/hair strokes, with khom akkhara syllables inscribed beneath each figure — the sequence of the 108 begins here]

Maha Yant Manual, page 37. [yantra: three further tiers of small seated Buddha-image figures, each with wavy ray/hair strokes above and khom akkhara syllables inscribed beneath, continuing the sequence of the 108 Buddha yantras]

Page 38. [yantra: three more tiers of small seated Buddha-image figures with wavy ray/hair strokes above and khom akkhara syllables beneath each, continuing the sequence of the 108 Buddha yantras]

Maha Yant Manual, page 39. [yantra: final tier of small seated Buddha-image figures with khom akkhara syllables beneath each, completing the sequence of the 108]

When all 111 sheets have been inscribed, roll each into a wick-like core, coat the outside with lacquer to form a bead, then take strands of consecrated thread and twist them into 3 strands to make the cord of this rosary. Then consecrate it with this sacred formula: [Pali, romanized] 'Sambuddhe' — 108 times. 'Pathamang pinthu' — 108 times. 'Itipiso' — 108 times. '[Homage to] the 5 Buddhas' — 108 times. This completes the work. This rosary may be used for any purpose, according to whatever one desires.

Formula for Making the Buddha-Image Yantra

[Note: the three lines 'Phutthang / Thammang / Sangkhang' are bracketed together as one unit] — 'sattano, sattano' — [use this to] draw the Buddha-image yantra, the Buddha-image yantra — or one may use [another version]. This formula may also be called by another name, as follows: [Pali, romanized] 'Rupapha-wohomi, rupapha-wohomi.'

Page 40. [Pali, romanized] 'Ongkhaphawohomi.' [Pali, romanized] 'Siarakhaphawohoti.' — This is likewise the formula for drawing the Buddha-image yantra. [Pali, romanized] 'Pinthu-ongkara wichayantang witalingkhare' — [used] for [marking] the dot (bindu) of the Buddha image. [Pali, romanized] 'Phakhawampati upayathenang mangkhalangphanthanang athithami' — for [inscribing] the sacred binding-mark of the Buddha image. [Pali, romanized] 'Pathamang athimantanang aksarayantang wikalingkhare' — for inscribing the letters and characters. [Pali, romanized] 'Yantangsantang yantangsantang, yantangtri-akkharayantang' — for consecrating the yantra. [Pali, romanized] 'Yantangsantang wikalingkhare appe-ethi' — for drawing the yantra. [Pali, romanized] 'Aksaraneeyantang, om trueng maha trueng, krukuchatrueng khare' — for inscribing the letters. [Pali, romanized] 'Nowanatang unaloma panachayathe' — for drawing the urna, the sacred curl between the brows [symbol: a small coiled tuft mark resembling the urna]. 'Unalomangsirirang pamunchati nipphanang paramang sukhang' [gloss: nibbana is the highest bliss] — for consecrating the urna. [Pali, romanized] 'Atthachantang kalohoti samphawo' — for drawing the crescent-moon mark [symbol: a small crescent moon].

Maha Yant Manual, page 41. [Pali, romanized] 'Sunyakalohoti samphawo' — for drawing the zero/circle mark. [Pali, romanized] 'Akkharayantang wikalingkhare' — for inscribing letters. [Pali, romanized] 'Lekkhayantang wikalingkhare' — for inscribing numerals.

The Power and Use of the Great Wondrous Rosary

This great wondrous rosary strand protects against all manner of weapons, grants endurance and the ability to evade danger, and may be used for any purpose — its virtue is beyond all comparison; do not doubt its wondrous power in the least.

Furthermore, whatever one wishes to accomplish, one shall obtain one's every desire. If one wishes to keep the uposatha precepts, place this rosary upon the head, then chant with this sacred formula: [Pali, romanized] 'Sirisanariyokoti' — chanting it to completion 108 times, one shall receive the merit of 30,000 sermon-chapters (kan). If one uses this formula: [Pali, romanized] 'Thanthathanatsa' — reciting while telling the beads of the rosary until 108 is complete, one shall receive the merit of 100 chapters. Or, place this rosary upon the right arm and recite with this formula: [Pali, romanized] 'Phahihatsakha' — one shall receive the merit of 10,000 chapters, and shall be freed from the four states of woe, freed from every calamity, blessed with long life, and protected from every misfortune and ill omen. If one places this rosary upon the left arm and recites with this formula: [Pali, romanized] 'Sathang-...'

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[continuing a mantra begun on the preceding page] — it brings merit/protection to one's father and mother, and wards off danger from one's children and spouse, and from one's lineage.

If travelling and you meet an enemy who means to harm you, take this string of prayer beads, wear it around your neck, and chant this spell: 'Sabbe satthā averā hontu, sabbe satrū vithaṅ setu' [May all beings be free of enmity; may all enemies be scattered]. Press your tongue up against the roof of the mouth, press the ball of your foot down against the earth, and simply keep chanting — the enemy will not be able to harm you; you will escape unharmed from all enemies.

If you learn that someone intends to come and seize hold of you, put the prayer beads on your head, raise your hands in homage calling the Buddha to mind, and chant this spell: 'Namo buddhāya buddho mahāpañño ānubhāvena merakkhā sattavāhāya' — recite it 9 times, then go down from that place; you will be able to slip through those who have surrounded you. Wear the beads around your neck as you walk and no one will be able to see you at all — even if they do see you, they will think you are someone else and will step aside to let you pass.

If you wish to have spiritual power and authority (tabode-decha), put this string of beads around your neck, raise your hands in homage calling the Buddha to mind, then sit in meditation posture and chant this spell —

The Manual of Great Yantras 43 'Arahaṃ sammāsambuddho' — recite it 108 times; it gives one great spiritual authority — everyone fears you, and the celestial beings also protect you.

If you wish never to run short of food, place this string of beads on top of your head and chant this spell: 'Sīvalī ca mahāthero devatānarapūjito, soraho piccayā tenaṃ mahālābhaṃ bhavehontu me' [Sīvalī, the great elder revered by gods and men — through this cause, may great gain come to me] — recite it 108 times, and people will bring you food without end.

If captured and imprisoned by an enemy and wishing to be freed from suffering, put the beads on your right arm and chant this spell: 'Athonamassiṃ setatho jetatho anuttaro ayaṃ antimā ne jāti natthi dāni punabbhavo ti' — recite it 9 times, and you will be freed from suffering.

If sleeping in the forest and wishing to ward off all wild animals such as tigers, elephants, rhinoceroses and the like, chant this spell: 'Ma anattā akusalā dhammā namo buddhāya' — recite it 17 times, and wild animals will not be able to harm you at all.

To ward off all weapons while sleeping, chant this spell: 'Paṭhamaṃ sintā' — recite it 4 times; it wards off weapons very well.

44 If you wish for the string of beads to wake you, chant this spell: 'Ajeṅgavisulo pusaphupha phaphusapulosuvisaṅga' — chant it 108 times.

If an enemy comes to harm you, this string of beads will wake you up by itself.

To fend off a dog: take a flower that was tied [for the ritual] and, resolving firmly on your purpose, plant it upright in the ground, then chant this spell: 'Yantisantiṅ yantiṅsantiṅ' — recite it 39 times; walk toward it and the dog will not even bark at you — it will simply lie there quietly.

To keep venomous snakes from biting you, put this string of beads around your neck and recite this spell: 'Ujūcasu ujūcasu vasocamudu' — chant it 7 times, and venomous snakes will not be able to bite you at all.

To undo/release a [word unclear] — take a pestle up onto the roof, then set a bowl beneath to catch that water, dip this string of beads into it, then consecrate it with this spell: 'Āyantu bhonuto' — recite it 9 times; give some to drink and sprinkle some on the head — it comes loose/opens easily.

Here ends the special uses of the mahā-wiset prayer beads.

The Manual of Great Yantras 45 Making the Powder of the Triple-Lion (Trīnisiṅghe) Yantra

[yantra: a square frame with eight small circles at the corners and the midpoints of each side; two diagonal lines cross at the center, dividing the interior into four diamond-shaped compartments, each marked with a Thai numeral, matching the eight marked points on the border; each of the three central compartments carries a handwritten khom-script syllable that is not confidently legible]

'Trīnisiṅghe' 3, 'sattanāge' 7, give 5 for 'phetchalūkanmeja', give 4 for 'jaṅgutheva', give 6 for 'choavatchakhorāja', give 5 for 'indarānamevaja', give 1 for 'ekayakkhā', give 9 for 'mavatheva', give 5 for 'phrommasahapadī', give 8 for 'aṭṭhaarahantā', give 5 for 'phutthānamamihaṅ' — this is the spell-verse of the Triple-Lion yantra, for use in consecration.

When invoking the formula contained in this Triple-Lion yantra, one should call upon it by name as follows —

46 3 refers to the Three Jewels: the Buddha, the Dhamma, and the Sangha. 7 refers to the Seven Buddhas. 5 refers to the five Vishnukam(m), the deities/craftsmen who preside over works. 4 refers to the Four Great Guardian Kings: Ta(o) Dhataraṭṭha, Ta(o) Virūḷhaka, Ta(o) Virūpakkha, and Ta(o) Kuvera. 6 refers to the deities of the six heavenly realms. 5 refers to the five [forms of] Indra. 1 refers to Āpavaka the yaksha. 9 refers to the nine planetary deities: the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu, and Ketu. 5 refers to the five Brahmas, that is, the five levels of the Suddhāvāsa (Pure Abodes). 2 refers to the deities who preside over day and night: Ta(o) Waruna-devarāja, lord of the day, and Ta(o) Mitra-devarāja, lord of the night. 8 refers to the Arahants of the eight directions: Phra Koṇḍañña presiding over the east, Phra Kassapa presiding over the southeast, Phra Sāriputta presiding over the [direction continued on the next page] —

The Manual of Great Yantras 47 ...the south. Phra Upāli presiding over the southwest. Phra Ānanda presiding over the west. Phra Bhagu Vaṃsapadī presiding over the northwest. Phra Moggallāna presiding over the north. 5 refers to the five Buddhas.

To make the Triple-Lion powder: take white chalk (dinsophong) and grind it into a stick of chalk, prepare a blackboard, and set out incense, candles, and flowers as a suitable offering — this is to pay homage to one's teacher — and it must be done on a Tuesday or a Saturday, since these are reckoned to be strong, potent days, so the result will be effective. It must be done within a single day, drawing [the yantra] 108 times, then sweep up the powder and keep it. Next, take these ingredients: one great lotus flower — inscribe this yantra onto the petals of that lotus — then take a hundred other assorted flowers, dry them in the sun, and grind them fine, mixing them with the chalk-powder made earlier. When grinding, this too must be done on a Tuesday or Saturday; while grinding, chant the Triple-Lion yantra spell continuously until the work is complete.

[yantra: a square frame with a small circle at each of the four corners; two diagonal lines cross at the center, dividing the square into four triangular compartments, each marked with a Thai numeral (2, 4, 7, 3); captioned below as "the yantra inscribed on the lotus petal"]

48 The Application of the Triple-Lion Yantra Powder

If you make the Triple-Lion yantra powder, whatever you wish for you may obtain as you wish. If seized by an enemy, form the powder [into a ball] and chant the Triple-Lion yantra spell 108 times, and you will be able to escape. If you wish to gain loving-kindness and great popularity with officials and lords, wrap the powder in the corner of your garment and carry it with you — even if condemned to death you will not die; consecrate it 108 times. If you wish to become invisible, keep the powder with you and consecrate it 108 times; you may walk about all day until evening and not be seen. If fighting an enemy and you wish to be resistant to all weapons, chant it 7 times — you will be extremely resistant and the enemy will be unable to prevail. If you wish a woman to love you, take one heart-shaped betel leaf and one segment of a twin areca-nut cluster, mix the powder with slaked lime paste, then consecrate it 3 times and give it to the woman to eat — she will love you greatly. If you wish her to come seek you at your house, take one shared betel leaf, write her name and yours upon that leaf, take one segment of twin areca-nut, mix the powder with lime paste and give it to her to eat; if she will not eat it you may eat it yourself — then, while chewing the betel, brush your body against hers; she will be unable to stay away and must come to you; consecrate it 108 times. This has been tried and tested — do not doubt it. If you wish to enter a lord's service, consecrate the powder 7 times and rub it on your body; he will feel great affection and mercy toward you. If —

The Manual of Great Yantras 49 ...to keep water-creatures from harming you, consecrate the powder 7 times and hold it in your mouth as you go — they will not be able to harm you at all. This Triple-Lion yantra powder is truly a most excellent and special thing.

Here ends the Triple-Lion yantra powder.

Making the Great Mahā-ut (Invulnerability) Takrud

When inscribing this Mahā-ut takrud, recite this spell: 'Paṭhamaṃ bindukaṅ jāti, dutiyantan tathemevaja, tavatiyaṃ phetchalūkañjeva, jattutthaṅ aṅgusampavaṅ,' give 5 for 'maṅsirisañjāti', 'aṭṭharakālohisambhavo' — and it shall come to be 'isavāsu, susavāi', becoming invulnerable to blades.

[yantra: a rectangular frame containing two lines of handwritten khom-script characters, not confidently legible]

Once the inscribing is finished, consecrate it with this spell: 'Ahaṃ phanketsā, bhagavā kan āvudh: phra phuttho ut, phra thammo ut, phra saṅgho ut. Phra jao hām āvudh ut duai phra phuttho, phra jao hām āvudh ut duai phra thammo, phra jao hām āvudh ut duai phra saṅgho. Phutthaṅ phetcha khong naṅ, thammaṅ phetcha khong neua, saṅghaṅ phetcha khong kraduk, tri phetcha khong khong savāhā. Phra phutthaṅ pit, phra thammaṅ pit, phra saṅghaṅ pit, phra jao phlaeng rit' [invoking the Buddha, Dhamma and Sangha to render skin, flesh and bone impervious to blades, sealed by the Triple Gem, and by the Lord who manifests supernatural power] —

50 ...sealed by the Buddha, sealed by the Lord who manifests supernatural power together with the Dhamma, sealed by the Lord who manifests supernatural power together with the Sangha. Consecrate it in accordance with the power of the day it was made, and it will be highly effective.

While making it, call to mind Luang Phor of Wat Makham Thao.

[yantra: two lines of handwritten khom-script characters — the upper line has three characters, the lower line has four joined characters — not confidently legible]

Inscribing the Buddha Image on the Forehead

When inscribing the Buddha image on the forehead, offerings must first be set out — incense, candles, and flowers — calling to mind Luang Phor of Wat Makham Thao before beginning. Then start the inscribing as follows:

Inscribe the head, saying: 'Arahaṃ sugato bhagavā' — inscribe [mark: a small circle] Inscribe the body, saying: 'Namo buddhāya' — inscribe [mark: an oval shape] Inscribe the feet, saying: 'Itipiso buddho gabhavā' — inscribe [mark: an elongated oval shape]

The Manual of Great Yantras 51 Once it is completed as the Buddha image in this manner, consecrate it yourself; while inscribing, do not let any line come out broken — it wards off all manner of things very well. This is from Luang Phor of Wat Makham Thao, given with his blessing.

[image: a shape resembling a crown or a round reliquary base, marked with handwritten khom-script characters that are not confidently legible]

The Easy-Childbirth Takrud

[yantra: a square grid divided into nine cells (3 x 3), each marked with a Thai numeral — top row 5, 8, 2; middle row 3, 5, 7; bottom row 1, 9, 6]

If you wish to make the easy-childbirth takrud, take lead or silver and hammer it thin into a roughly square shape, then inscribe this yantra onto it, and consecrate it with the spell of the Five Buddhas together with the spell of Phra Angulimala, namely 'Yato ahaṃ' — have the woman wear it bound to her; it is said to make childbirth very easy indeed.

The Yantra Inscribed on a Pillow to Make a Woman Fall in Love

[image: an arched shape resembling a pillow, with five cords hanging down from it; the end of each cord bears a small circle marked with a khom-script character, not confidently legible; beneath the image are five Thai numerals]

52 Call, name, and ring [the bell] thus: 'Nāma-manaṃ samāso yuttatho yuttatha' — by [invoking] the name, the teacher should take heed: bring the one I call (name of so-and-so) to this place — 'nāma-tinnaṭṭhāne nāma-vekiṅ khare.'

Then bind it as follows: Buddha Dhamma } the Three Jewels Sangha

Call the mind/spirit thus: 'Oṃ jitti jittaṅ jittimānaṅ jittaṅ mama āgacchayya āgacchāhi tivatappo ehi' (spirit of so-and-so) — come here, come, come.

Then bind the mind thus: 'Na phūk, mo mat, phutrat, thāruṅ, yakiṅ khare.'

Call the spirit [phūt] thus: 'Oṃ, the four great spirits who dwell in loyal service, never straying — some go out to seek food, some remain on guard — call them together to come: āgacchayya āgacchāhi ehi' (spirit of so-and-so) — come here, come, come.

Then bind the spirit thus: 'Na phūk jit phūk jai, phūk phūt phūk kām, phūk nām phūk lē phūk kon, phūk all mantras, oṃ phūk mahā phūk' [binding the mind, the heart, the spirit, desire, the name, all wiles and spells — oṃ, the great binding].

Maha Yant Manual, p.53

Recitation formula: "Nama-pha-tha" — recite it until you fall asleep. When finished, turn the pillow face down. Use one candle weighing 1 baht [~15g], light it standing at the head of the pillow, then call out as follows: "Agacchayya agacchahi ehi" (the mind/spirit of ... [insert the person's name] ...) come here, come, come.

[Note: this has been tested and found very potent, proven true — from the old monk (luang ta) [associated with] the shrine behind the temple hall.]

Heart-of-Itipiso Yantra

[yantra: a square frame with a small ring at each corner, ruled into a grid of cells filled with khom magical syllables, with an extra column of syllables running down outside the right edge and further syllables/numerals below the bottom edge]

◎ "Isarira-pasa-phutthewa" etc. — this spell is the Heart of Itipiso, called Nao-hara-khun. Consecrate scented water and betel to chew with it, [to ward off — the rest of this phrase is unclear, possibly protection from bladed weapons; continues on the next page]

[54]

This applies to both plain iron and pointed iron [weapons], on land and in water alike. If you wish to cast a metal amalgam plate and inscribe this yantra onto it, it may also be made into a takrut (rolled amulet). Even if one has done wrong and is ordered to be executed, keep reciting as you go — the executioner will not be able to kill you at all. Even if made to be gored by an elephant, the elephant will not be able to gore you either. Recite 7 or 11 times.

Takrut Yantra of the Golden Turtle

[yantra: a turtle drawn in outline with its head and four legs extended outward, a small loop bearing a syllable at the tip of the head and each leg; the shell/body contains a grid of numerals arranged in rows separated by diagonal X marks]

For this Golden Turtle yantra: inscribe it on copper, soak it in scented oil, rub it on the body, and sit upwind — everyone will love us. If it concerns bathing water, chant 3 or 7 times [over it]; we will never lose [to rivals]. And bathe once more chanting with 4 turtle feet [as ingredients]; we will defeat our enemies, and be greatly loved by all nobles and lords of every rank. Do not doubt it.

Maha Yant Manual, p.55

The Highest Precept (Yot Sin)

◎ "Pasu-ucha" etc. — this is the Highest Precept. ◎ "Dang-nama-a-u" etc. — this is the Heart of the Precept. ◎ "Na-pa-so" — this is the Base of the Precept.

◎ "Phutthasang-ithasupata thaamusawinamaauta timani- tassa sikkhapathami" — this is the Threefold Refuge [Tisarana], recited to bring in the Highest Precept, said 3 times; then do whatever you wish, according to your desire.

Application of the Highest Precept

Siddhikariya: if a person, having encountered the Threefold Refuge, then also encounters the 5-syllable Highest Precept, do not believe it right away when found — test it first, as follows:

Have [the person] write the indicated yantra onto the palm of the hand, then hold the breath and recite the Highest Precept until the breath is fully held; then strike it against one's own chest, then call the sweets-seller over and ask the price; once the bargaining is settled properly, then eat [the sweets].

[yantra: a square with a diamond inscribed inside touching the midpoints of each side; a small loop bearing a syllable sits at each of the eight points — the four corners of the square and the four points of the diamond]

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...keep chanting until [you are] full; once full, do not get up right away — keep firmly reciting the Highest Precept. If the sweets-seller simply shoulders the tray and leaves without asking us for payment at all, then it is truly the genuine Highest Precept.

If you still do not believe it, take turmeric and lime paste, then write this Male Yantra onto the palm of the right hand, and the Female Yantra onto the palm of the left hand. Once both yantras are written, put the turmeric onto the right palm and the lime onto the left palm, hold the breath and recite the Highest Precept

[yantra, labelled "Male Yantra": a square frame with a diamond inscribed touching the midpoints of its sides; small loops with syllables sit at the four corners and four diamond-points, plus one further syllable at the very centre]

[yantra, labelled "Female Yantra": a tall pointed oval formed of stacked interlocking loops like a chain of linked rings, small loops bearing syllables at the upper and lower corners, with a wavy coiled tail hanging below]

—until the breath is fully held; then bring the right hand to press gently down onto the left palm, and continue reciting a little longer; then open the hands, and see what has become of the turmeric and lime.

Maha Yant Manual, p.57

If [the two tested] live apart from one another [and it still works], then it is truly the genuine Highest Precept.

If you still do not believe it, go and buy scented oil worth 3 [units] — do not haggle over the price. Then take one bai-rak-son leaf, write this yantra onto that leaf, then hold the breath and chant with the Highest Precept for 7 full recitations; take it

[yantra: a hexagon outlined with diagonal lines crossing from each corner through the centre to the opposite corner, forming a six-pointed star; a small loop bearing a syllable sits at each of the six outer corners, with a further syllable at the centre]

to steep in scented oil, then chant a further 108 times. Take the scented oil and apply it to a mouse and a cat. When applying it, say as follows: "You two creatures, I beg you, do not bite one another." Then recite the Highest Precept silently in your mind, and release both creatures. If they do not bite each other, then it is truly the genuine Highest Precept.

If you still do not believe it, stand out in the sun, on one leg, with your arms crossed; write this yantra onto your palm, then hold your breath and recite the Highest Precept once, or three times; take the hand on which the yantra is written and strike it against your chest, then continue reciting until your own shadow shrinks smaller and smaller, until it vanishes entirely — then it is truly the genuine Highest Precept. If you still do not believe it, take a lime fruit from a branch pointing toward the east —

[yantra, labelled "Yantra for the Palm of the Hand": a square frame with a smaller square inscribed inside it bearing the numeral "31"; small loops with marks/syllables are placed above, below, and to the left and right of the outer square]

[58]

[yantra: a rectangular frame containing a smaller inset rectangle, with a syllable marked at each of the four outer corners and a further syllable to the right of the frame]

...one fruit, then write this yantra onto it, and recite the Highest Precept 108 times; then say as follows: "Oh you, I beg of you," then continue reciting. If that lime fruit turns out sweet, with no [sour] taste at all, then it is truly the genuine Highest Precept. Once you have tested it enough to believe it is truly the genuine Highest Precept, it can be used for absolutely anything, very well indeed.

[large freehand calligraphic characters reading "Ru" and "Upasampa", apparently written as a decorative exemplar of a magical syllable/name]

If you wish to make [something into] a "maha-la-luai" [a charm that causes forgetfulness/oversight], take this yantra, write it on paper, then chant 108 times over it, then stick it to the ceiling, and recite firmly with the Highest Precept. Even if a mother is carrying her nursing

[small diagram: an almond/oval outline containing a single numeral-like mark]

child in her arms as she walks by, we [may] ask for her child — she will give it to us easily; then she will walk on until she reaches her own home, without realizing her child has gone missing — not knowing at all who took it.

If you wish for anything at all, take this yantra, write it on the palm of your hand, then chant with the Highest Precept 99 times; fumigate it at your forehead, then continue reciting — whatever you ask for, others will give it to us just as we wish.

[yantra: a tall pointed oval formed of stacked interlocking loops, similar in style to the earlier "Female Yantra"; small loops bearing syllables sit at the top and sides, with a wavy coiled tail hanging below]

Maha Yant Manual, p.59

If you wish [something/someone] to be concealed, take this yantra and write it onto a hing-hai leaf, chant 108 times, then also write the characters "a-sa-ra-pha" as shown into an empty space, chanting a further 3 times; but you must also keep reciting continuously while walking; only then will it be efficacious. This has long been proven true; it is an extremely excellent concealment charm.

[yantra: four small loops set at the corners of an implied square, each loop bearing a syllable, with a further syllable at the centre where two crossing lines meet]

If you wish a husband and wife to separate, take a jak-palm leaf and a "tao-rang" leaf, one of each; write this yantra on the jak-palm leaf, write the man's name; then

[yantra: a six-pointed star made of two overlapping triangles, a small loop bearing a syllable at each of the six outer points, and a syllable at the centre]

write this yantra on the tao-rang leaf, write the woman's name; once both are properly written, take the two leaves and press them face-to-face together, then bury them in a cemetery or at a three-way crossroads, chant 9 times, then declare your wish, entrusting it to the Earth Goddess (Nang Phra Thorani); within three days they will separate as though gone mad [with discord].

[yantra: a square frame enclosing a 3-by-3 grid of nine cells, each containing a syllable, with small loops marking the four corners of the outer frame]

If you wish a woman to come to you, take a bai-rak-son leaf and a bai-sawat leaf, one of each, then write this yantra on the bai-sawat leaf, write the man's name; then take the yantra

[60]

[yantra: a square frame with a syllable marked at each of the four corners, an X of diagonal lines running through the corners to a smaller diamond at the centre bearing a syllable, the centre labelled "name"]

—write this yantra on a bai-rak leaf, write the woman's name; then press the two leaves together, tie them with 16 strands of virgin-spun thread, chant 108 times; this must be done in a cemetery. When it is finished, take it and place it beneath our sleeping mat.

Yantra Written on a Bai-Rak Leaf: recite 3 times at dusk, 7 times at night, and 11 times near dawn, thinking of that person coming to us. If they do not come, [their heart] will break and they will die. Alternatively, if you wish a woman to come to us, take paper, write that woman's name, then write the Highest Precept encircling the name, make it into a candle wick, take

[yantra: a square frame enclosing a 3-by-3 grid of nine cells, each containing a syllable]

beeswax weighing 1 baht, mixed with these ingredients — together with the Yantra Written on a Bai-Sawat Leaf: 1 [part] eaglewood, 1 kalamphak resin, 1 double jasmine-vine flower, 1 civet musk — take all ingredients in equal parts, grind fine, mix with the beeswax, twist into a candle. While twisting it you must keep chanting continuously until finished; take it to light in offering to the Buddha for 3 days; [then that person] will come to us. Do not doubt it — it is extremely excellent.

Also, take this yantra, write it inside a small lidded box, then put beeswax in —

Maha Yant Manual, p.61

[yantra: a small rectangular frame subdivided into a 2-by-3 grid of six cells, each containing a syllable, with a further syllable marked outside each of the four corners of the frame]

—then chant 108 times; [apply to] the lips — whoever sees you will love you as [dearly as] their own child in the womb. Whatever you ask, nothing will refuse us — even if you ask for money, gold, gems, or rings, you shall have it exactly as you wish.

If you wish to turn it into money, take popped rice and chant over it a thousand times to turn it into money. If you wish to prevent thieves from stealing any belongings, take 17 betel leaves, chant over them 17 times, steep them in water and sprinkle it over all the belongings; a thief who enters to steal will not be able to see the things at all — he will be very afraid of us.

If you wish to expel a child from the womb, chant over water 33 times, and have [the woman] sprinkle some on herself and drink some; it will come out. Do not doubt it.

If you wish to make a medicine to keep, take 1 [part] eaglewood, 1 khop-khok bark, 1 double jasmine-vine flower, 1 double gardenia flower, 1 double jasmine flower, 1 hing-hai leaf, 1 camphor, and 1 pra-raek-bang-kwian [wood from where a cart wheel joins its hub] — that pra-raek-bang-kwian is taken specifically from the joint with the cart's hub — grind them all together until fine; while shaping the pellets, inscribe the 4 syllables of the Highest Precept onto the grinding stone; while grinding you must keep reciting continuously until the pellets are finished. When making it, you must also choose a good auspicious time, and there must be offerings as well.

[62]

If you wish to make yourself invisible, grind the yantra [into a paste] and apply it on both slopes of the roof [of your house], then recite while walking — no one will see us at all. If you wish to become visible [again], take kaffir lime and citrus leaves, chant them 108 times, make lustral water to wash the head with, and then we will be seen again. Take the yantra, chant over the hand 3 times, and it can break iron. This yantra can be used for every sort of marvel indeed.

If you wish to wager on a water-holding/drinking contest, take this Buddha-image yantra, write it on paper, then wrap the paper in beeswax, shape it into a chewing pellet, chant 9 or 11 times over it; when [you go] to wager on the water contest, keep it in your mouth; you will be able to hold out a long time and defeat your opponent.

[yantra: a small pagoda/stupa drawn in outline — a tiered bell-shaped structure topped with a spiral finial, with a syllable marked to either side of its base]

If you wish to make yourself win [a dispute/lawsuit], take 1 red muak-daeng flower, 1 citrus leaf, 1 rangab leaf, 1 krathuep-yot leaf, make them into lustral water for the head, then write the names of the plaintiff and the judge on paper, surround the names with the spell, chant 7 or 8 times, put it into the head-washing water, wash your head with it for 3 days, then take those objects and float them away on water, and pray for victory over them according to your wish.

If you wish to prepare a beeswax [salve], take good-quality beeswax in a suitable amount, spread it thin, then inscribe the Highest Precept on it, chant 2 times, then take these medicines — take eaglewood...

Maha Yant Manual, p.63

...1 double jasmine-vine flower, 1 camphor, 1 scented oil — grind the ingredients that are not oil until fine, then put them all into an alms bowl. Set it over a fire, using double-jasmine-vine wood as fuel. This must be done within a properly established ritual boundary (mandala). Once it is fully cooked, chant over it 7 [or 1] times; use it on the lips for excellent great-charisma/popularity (maha-niyom). If you go to see officials and lords, or monks and Brahmin teachers, chant over bathing water 7 times, bathe, then go; they will love and cherish us greatly.

If you wish to ask for cloth/silk goods, jewels, rings, gems, elephants, horses, or someone's daughter, write the yantra on paper, make it into a candle wick with a nga-phinthu mark on it, then chant "Kappa-na-ra-na-hing" 4 times, together with chanting the Highest Precept 108 times; then light it before a Buddha image, and recite while walking to the person from whom we intend to ask; once we reach them, ask and it will be granted just as we wish. If done during the waxing moon, use the Waxing-Moon Yantra; if done during the waning moon, use the Waning-Moon Yantra, [written] onto the palm of the hand; then take

beeswax [as] a lip [cosmetic], rub it into the palm, chant according to the day's ruling power, apply it to the lips; then write this yantra onto the palm again, strike it against the forehead once more, then chant while grinding sandalwood into a paste to apply, and walk on reciting.

[yantra, labelled "Waning-Moon Yantra": a slender flame- or sprig-shaped figure formed of stacked khom loops, drawn at the bottom left of the page]

[yantra, labelled "Waxing-Moon Yantra": a similar slender flame- or sprig-shaped figure formed of stacked khom loops, drawn at the bottom right of the page]

64 Becoming greatly charming (mahaniyom): one may ask for and obtain anything one desires, according to one's wish. If one wishes to make oneself unseen, have this yantra written on the palm of the hand, consecrated by chanting the topmost verse (yot khil) seven times, then tap it on his forehead — as we walk past he will not see us at all. If, further, one wishes to place a spell so as to shut both his eyes, before shutting them [yantra: an oval eye-shaped figure of nested concentric loops, with a chain of small circles running down the center] have the eyes consecrated with the topmost verse seven times, then go up into the house — he will fall completely asleep, and even if he wakes he still will not see us. When it is a true topmost verse indeed. Also, if one wishes to make a charm of attraction (sane), have this yantra written on the palm of the hand; walk along chanting it as you go, and a woman will appear, take your hand and lead you along. [yantra: a square frame with circles at the four corners and at the midpoint of each side, diagonal lines forming an inscribed diamond, with a character in the center [not clearly legible]] She will follow along without saying anything at all. Or, if one wishes to walk through the middle of a market, write this yantra, place it in the fold of the waistcloth, twist it into a phirot-cord tail and tuck it at the belly — walking along, whatever one picks up and eats, no one will see us doing it. Also, if this yantra is written and placed in both [yantra: a square frame with circles at the four corners and at the midpoint of each side, diagonal lines forming an inscribed diamond, with the numeral 4 in the center] palms of the hands, wherever one walks and seizes anyone, they will open their mouth to cry out but no sound will come. If one wishes to walk upon water, have this yantra written on 4 sheets of paper, made into amulet-cylinders (takrut) tied at wrist and ankle — then one will be able to walk upon the water.

Maha Yant Manual 65 [yantra: a large oval made of several concentric rings, with a chain of small circles running in a row through the center, flanked on the left and right by shapes resembling scissors or a tied bow] The body becomes light as a leaf. Consecrate with the topmost verse for 1,000 recitations. Note: from this point on the original manuscript is damaged/missing.

The Binding Spell (Mon Prakan)

◎ Om, by my power of accomplishment, my teacher thus bids me bind together medicinal roots and tiger fur, both flesh and bone, bound together by the spell along with the phrai spirit; bind together buffalo bone and elephant tusk, bind together fish-bones and the host of magically-empowered things. My teacher, named the Dharma-upholding rishi (ruesi song tham), thus bids me bind and subdue, bind and lay low, bind everything utterly — svaha. Iti pi so bhagava, so nang bhagava, iti nang bhagava, om chop chao svaha, svaha. Recite 3 times.

◎ Om, by the power of Brahma's accomplishment, my teacher thus bids me bind — bind together demons (mara) and the host of ghosts, bind together mountain-spirits and gandharvas. You shall not hide lurking in the liver; you shall not remain in the intestines; you shall not [linger] in the flesh; you shall not fester chronically within

66 ...skin. There exists within this body: hair-of-the-head, hair-of-the-body, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidney, heart, membranes, spleen, lungs, intestines, mesentery, stomach-contents, faeces, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, urine, and brain-matter of the skull — hasten and slip loose and come out! Bind and subdue, bind and lay low, bind everything utterly — svaha. Iti pi so bhagava, so nang bhagava, iti nang bhagava, om chop chao svaha, svaha. Recite 3 times.

◎ Om, I shall shatter Indra's [realm], shatter Brahma's, shatter Yama's, shatter gold, shatter the yong-spirit's, shatter caverns — whatever there is to shatter — siddhi ture ture svaha. Iti pi so bhagava, so nang bhagava, iti nang bhagava, om chop chao svaha, svaha. Recite 3 times.

◎ Om, I brandish, and even the bow of Mount Kailasa trembles; I brandish, and the very sky shifts; I brandish, and the very moon wanes; I brandish, and Mount Sumeru itself bends and yields along with it; I brandish, and the cave-grotto itself splits and cracks apart; I brandish, and the [river] Ganges itself dries up and utterly vanishes. By the power and grace of my teacher's transmission, let this become my rightful power — svaha. Recite 3 times.

Maha Yant Manual 67 These four verses are used for consecrating holy water. And when [about to use it], let candle wax be dropped while reciting the following spell:

◎ Buddhang jao raksa, Dhammang jao raksa, Sanghang jao raksa, [repeated] ◎ Buddha kancanaranaca, Dhamma kancanaranaca, Sanghang kancanaranaca, [repeated] ◎ Buddha gunanang, Dhamma gunanang, Sangha gunanang, [repeated] ◎ Buddho bandha cittang, Dhammo bandha cittang, Sangho bandha cittang, [repeated]

◎ Buddha nikaya, Dhamma nikaya, Sangha nikaya, [repeated] ◎ Buddhang bamrap (subdue), Dhammang bamrap, Sanghang bamrap, [repeated] ◎ Buddhang rangap (quell), Dhammang rangap, Sanghang rangap, [repeated] ◎ Buddhang lalai (dissolve), Dhammang lalai, Sanghang lalai, [repeated] ◎ Buddhang sunhai (vanish utterly), Dhammang sunhai, Sanghang sunhai, [repeated] ◎ Buddho sun pai (vanish away), Dhammo sun pai, Sangho sun pai, [repeated] ◎ Putho, Dhammo, Sangho, [repeated]

This binding spell is used to make holy water for sprinkling upon a person possessed by a ghost, or to cure being struck by an ill wind (lom phlem phat, a folk affliction), and it is also excellent for curing harm done by black magic (khun sai).

68

The Sacred Invitation Spell (Phra Katha Aratana)

Namo buddhaya, na kalo suvanno ceva, mo kalo mani jotakang, buddha kalo sangha me pi ca, ta kalo suriya eva, ya kalo mukhakang bhave. [I invite] the Lord Kakusandha, radiant as the light of nine-times-refined gold — I invite the Buddha to come and protect, protect me, me, and dwell in my right eye. [I invite] the Lord Konagamana, radiant as the light of a shining gem — I invite the Buddha to come and protect, protect me, me, and dwell in my left eye. [I invite] the Lord Buddha Kassapa, radiant as the light of a conch shell — I invite the Buddha to come down and protect, protect me, me, and dwell in both my ears. [I invite] the Lord Samana Gotama, radiant as the light of the sun — I invite the Buddha to come and protect, protect me, me, and dwell in my navel and faculties. [I invite] the Lord Sri Ariya Metteyya, radiant as the light of a conch shell — I invite the Buddha to come and protect, protect me, me, and dwell in my forehead. Asangvisulopusabhubha, sangvidha pukayapa, apama cupa, timasang angu, sadavipasa u, [repeated].

'Svakkhato bhagavata dhammo' etc, etc — I invite the nine attributes of the Dharma-lord, together with the scriptural Dharma (pariyatti-dhamma), to come and protect and dwell upon my jeweled crown, my crown, protect me, protect me.

69 'Supatipanno bhagavato savaka-sangho' etc, etc. I invite the Noble Sangha, from the Elder Kondanna onward, down to the conventional Sangha of the present moment, to come and be my refuge, standing at my back. Whatever auspicious act I perform, may it become my rightful power until I enter final Nibbana. Na paccayo hotu anagate ka le ca, vandami siddhi me, [repeated]. Here the invitation section ends; then prostrate once.

Another Invitation Spell

◎ Namo, homage, homage — I will pay respect and homage to the five Buddhas. 'Iti pi so bhagava' — that is, the Lord Buddha himself: 'Arahang sammasambuddho' is the Buddha's right foot; 'Vijjacaranasampanno' is the Buddha's left foot; 'Sugato lokavidu' is the Buddha's right hand; 'Anuttaro purisadhamma sarathi' is the Buddha's left hand; 'Buddho bhagava ti' — that is, the crown ornament of the Buddha's head.

70 'Ma-a-u' is the Buddha's right eye; 'i-sa-va-su' is the Buddha's left eye; 'asangvisulopusabhubha' is the nine [sense-]doors of the Buddha. 'Iti pi so visese i, isese buddhaname i, imena buddhatang so i, isotang buddhabiti i' is the crown of the five Buddhas, who bear the names: Lord Kakusandha, Lord Konagamana, Lord Buddha Kassapa, Lord Sirisakyamuni, and Lord Sri Ariya Maitreya. By the power and grace of these five Buddhas, may they come and aid me — to subdue Mara and enemies, all hosts of demon-spirits and royal-envoy demons, earth-spirits and phrai-spirits, hungry ghosts, asura-bodied beings, and deceivers, which cause illness and peril; may all manner of weapons be turned aside; may every vicious and malevolent thing, every calamity and misfortune, and every black magic that has been set against me — whether from below or from above, including cursed cloth-effigies and buried charms which they have hidden along the pathway or in the middle of a gateway — by the power and grace of the Omniscient One, and by the merit of my teachers and instructors, and the merit of my father and mother, come and utterly destroy and cleanse away all that is not good. I shall pay homage to the virtue of 'Svakkhato' etc, etc, 'vinnuhi ti' — that is, the Dharma-lord's eighty-four thousand sections of Dhamma which illuminate the world like a jeweled lamp, teaching all beings so as to free them

Maha Yant Manual 71 ...of suffering and of ill means. By the power and grace of all the Dharma-lords, may every unwholesome thing be made to vanish. I pay homage to the virtue of 'Supatipanno' etc, etc, 'lokassa ti' etc — that is, the Lord Sangha. May they come and sit and establish the rite; may they then send me forth to draw water from the lotus pool, to cleanse and wash away whatever bodily, verbal, and mental misdeeds I have committed in past times, so that my heart may be made good. I pay homage to the Noble Disciples; may they come and sit and chant the sacred Buddha-mantra, holding the sacred cotton thread wound around the neck of the water-jar, so that every misfortune, every sorrow, every sickness, every danger, every calamity, and every ill omen shall be unable to draw near. Buddhang cakkavalang, Dhammang cakkavalang, Sanghang cakkavalang — may every sorrow, sickness, danger, calamity, and ill omen flee away, out beyond the rim of the universe. Aham vandami siddhi me, [repeated].

The Spell Called Phra Dhamma Raja

◎ Buddhang saranang gacchami, Dhammang saranang gacchami, Sanghang saranang gacchami. Ta-ta-ta, ro-ro-ro, a-a-a, sa-sa-sa

72 So-so-so, no-no-no, na-so-buddhaya, [repeated]. This spell of Phra Dhamma Raja is foremost among all such spells. If anyone recites it while telling the beads of a rosary, that person will gain merit beyond all counting. If anyone recites it once at dusk, they will never lack for food, and no enemy whatsoever will be able to harm them. If anyone recites it seven times during the day, they will have a long life free of illness, will live well and eat well, and will have happiness and contentment. If anyone recites it to wake the pillow every day, no enemy can harm them — even if an enemy tries to harm them while they are still asleep, [the spell] will wake them and make them aware before the enemy can do harm. If anyone consecrates water and washes their face with it daily, it wards off ill omens and calamity, and wards off both spirit-curses and curses made by people, so that nothing done against them succeeds at all. If anyone consecrates rice and eats it daily for as long as three months, that person's entire body will become invulnerable, resistant to knife and club. If one wishes the whole house to be protected, take chalk powder and write this spell on a slate 180 times, then scrape off that powder and put it into a jar of water for people to drink, mixing it together, then consecrate it oneself 108 times. Whoever drinks that water, whether woman or man, will become entirely invulnerable. If anyone inscribes this spell on lead, consecrates it oneself 108 times, and places it in the water-jar, whoever drinks from it will keep the whole household invulnerable, and it will also ward off all manner of ghosts and demons. If one wishes to bestow invulnerability (khong krapan chatri)

Maha Yant Manual 73 have the oil consecrated three times, then rub it on the body for invulnerability. If soil taken from beneath a stupa is consecrated and kept, one becomes invulnerable to all iron [weapons]. If anyone has a fever, consecrate water and either sprinkle it on them, or have them drink it, or blow it upon the crown of the head — they will recover. Made into an amulet-cylinder tied on a child's wrist, it wards off all manner of things. Consecrated lime paste applied to the hand also cures swollen boils. If one wishes to blow a cure for infant thrush, take black pepper, consecrate it, and blow it upon the child — it heals within one day. If anyone is possessed by a spirit in the belly, take the following together: one top-shoot of galangal, seven pieces of broken gold [ore], seven of maha-lalai herb, seven kam-chai flowers, one phuk-yung-bit flower, and root of pha-tham-samut — put all these medicines into raw oil, then consecrate with this spell 108 times, and have them drink it — they will recover. If one wishes to create a charm of attraction toward women, consecrate a betel-quid before eating it, consecrate a flower to tuck behind the ear — whatever one consecrates, the woman will love [the man] greatly, and will yield to his every wish; whatever he desires, he shall obtain as desired. If one wishes to make men and women love oneself, consecrate bathing water, consecrate the clothes worn, consecrate face powder, consecrate lip-wax — going to converse [with them so adorned], they will love you intensely indeed. Consecrated lime applied in three places grants resistance to all weapons; consecrating turmeric and eating it also grants resistance; consecrating the top-shoot of khilek and eating it also grants resistance. If sleeping in the forest, dig up earth and form it into 8 balls, consecrate 3 times, then place them in the eight directions — then one may sleep; all enemies

74 ...will be unable to come and harm us at all. Even if they try to enter, they cannot; they remain only outside that boundary. If walking along a road while afraid, recite [this spell] as one goes, and one will not encounter any enemy at all. If someone has come and surrounded you, recite it and then simply push your way out — they will not be able to seize you at all. Also, take 12 threads and braid them into a phirot-knotted ring, then consecrate it 108 times and carry it while traveling. If an enemy pursues and catches up, they will see a snake blocking the path; if they do not heed this and press on regardless, that snake will bite them to death. If a thief has stolen something of ours, and one wishes to make them bring it back of their own accord, take a leaf of the kalong tree or a palm leaf, inscribe this spell upon it, then consecrate it 108 times and tie it to [something connected with] the stolen item — the thief will bring it back to us of their own accord. If enemies are chasing us closely and about to catch up, consecrate a piece of wood 9 times and place it across the path — when they reach that spot they will end up killing one another. If an enemy manages to seize us, recite this spell continuously — they will be utterly unable to harm us; we will be extremely resistant indeed. If lost in the forest, recite this spell and one will meet a person; if one does not meet a person, one will at least find the path. If starving, consecrate a leaf and eat it — one can go without food for seven days. If a fishbone is stuck in the throat, consecrate water and either drink some of it or pour some over the head — it will come out. If one wishes to induce miscarriage of a child in the womb, or if it has already died within

Manual of Yantras. [page] 75.

As for the belly [ailment] too — have [the practitioner] take 1 candle, beeswax weighing 7 baht, and a rice-blessing fee of 1 baht. Make this into holy water and chant over it 108 times; give it to the sufferer to drink some, to be sprinkled with some, and to be bathed with some. If chanting over a binding-spell that someone has tied upon you, recite the incantation, then inhale and swallow the breath — the binding will then come completely undone. If you wish enemies to perceive you as numerous, recite the incantation until you reach 108 times; the enemy will then see you as very many indeed, will be afraid and will not dare to harm you. If you wish your own body to appear tall and great, bless water and drink it — your body will become tall and great. As for this spell, whoever does not believe in it will fall into hell and burn there for a hundred thousand aeons of rebirth.

Verses in Praise of [the Triple Gem's] Virtues

[Namo,] Itipiso Bhagavā ("Thus indeed is the Blessed One") — my ten fingers, raised above my brows in respectful salutation, I shall call to mind and praise: the virtue of my Father, 21-fold; of my Mother, 12-fold; of the Rice Goddess (Nang Phosop), 19-fold; of the Buddha, 56-fold; of the Dhamma, 38-fold; of the Sangha, 14-fold; of the Teacher, 30 verses; the virtue of the ordination recitation (kammavācā), the virtue of the preceptor (upajjhāya), the virtue of the meditation subject (kammaṭṭhāna); of the Earth Goddess (Nang Thoranee), 21-fold; of the Water Goddess (Nang Khongkha), 12-fold; of the Fire Deity, 9-fold.

Virtue of the Wind God, 6-fold; virtue of letters, 41-fold; virtue of syllables, 33-fold; virtue of in-breath, virtue of out-breath, virtue of mixed breathing; virtue of the Triple Gem in its three aspects; virtue of the 5 precepts; virtue of the 8 precepts; virtue of the 10 precepts; virtue of the 227 precepts; virtue of the wisdom-insight of the Stream-enterer (Sotāpanna); virtue of the Once-returner (Sakadāgāmī); virtue of the Non-returner (Anāgāmī); virtue of the 4 Paths; virtue of Nibbāna, 1-fold — thus totaling 9; virtue of the nine supramundane states (nava-lokuttara-dhamma). By this power, whatever art or branch of learning I have studied, may it be efficacious. Virtue of the Sun, 6-fold; of the Moon, 15-fold; of Mars, 8-fold; of Mercury, 17-fold; of Saturn, 10-fold; of Jupiter, 19-fold; of Rahu, 12-fold; of Venus, 21-fold; of Ketu, 9-fold; virtue of the mighty and glorious Vessavana; virtue of King Naresuan; virtue of Narayana; virtue of Brahma; virtue of Yama; virtue of Kala (Death); virtue of the Four Guardians of the World; virtue of Matuli (the divine charioteer); virtue of the guardian spirit of the land and of the Lord of Phali City — objects of reverence to the people who come to build merit and perfections (bāramī); may they grant prosperity and well-being. Virtue of morality and giving, virtue of truthfulness, virtue of diligence, virtue of the perfection of patience; virtue of the Four Divine Abodes (Brahmavihāra) — loving-kindness, compassion, sympathetic joy, and equanimity; virtue of the spells for herbal medicine and numerical yantras, cord amulets (takrut), talismans (phisamon), sacred cloths (prajiat), and auspicious charms; the virtue of the full 84,000 units of the Dhamma, completing the Tipitaka.

Virtue of the Triple Gem, virtue of the relic-stupas, virtue of the stupa reliquaries, virtue of the great Bodhi Tree blazing in radiant splendor, virtue of the Divine Abodes (Brahmavihāra) throughout nine hundred thousand world-systems by reckoning, virtue of Phra Sariputta, virtue of the Elder Upagutta, virtue of the Blessed Sovereign One [Bhagavā], virtue of [a named protector figure, reading uncertain] — by the power of all these virtues together, may they come and guard against every danger and let nothing come to destroy or harm [me]. Virtue of the hermit-sage Na Rot, virtue of the hermit-sage Nalai, virtue of the hermit-sage Ta Wua (Ox-Eye), virtue of the hermit-sage Ta Fai (Fire-Eye), virtue of the hermit-sage of a hundred million aeons' duration, one possessed of supernormal power, virtue of the hermit-sage Sommut, virtue of all 108 hermit-sages, beings of great power, virtue of the Great Sovereign, most excellent and supreme of all, virtue of all the Buddhas throughout nine hundred thousand world-systems — may no demon (Māra) come to confront me. By the power of the merit by which I have called to mind the virtue of the Buddha, the virtue of the Dhamma, and the virtue of the Sangha, may enemies and evils be utterly destroyed and be at peace. As for this verse in praise of virtues: whenever one is about to undertake any task whatsoever, one should recite this verse in praise of virtues first, and it will then be efficacious.

Spell for Worshipping the Nine Celestial Bodies (Navagraha)

Begin by reciting: "Namo tassa bhagavato arahato sammāsambuddhassa" — recite this three times.

Then assemble the deities in this manner: [Pali invocation calling the devas of the sense-sphere, form-sphere, and beyond, announcing that it is the time to hear the Dhamma, and requesting their gracious presence] — then recite the following verses:

◎ [A Pali verse of homage: having paid homage at the teacher's feet and to the assembly of the noble ones, may all faults and dangers be destroyed and become peace; homage to the glorious and compassionate divine lords; may there first be purification; may the devas grant that all heavenly and blessed matters be brought to completion, and may this recitation succeed against the power of Māra.]

◎ [A Pali verse of homage to the Triple Gem: "I pay homage to the deity above devas, the all-Buddha who brings well-being and blessing to those who hear; I pay homage to the supreme Dhamma, which brings well-being and safety to all beings; I pay homage to the Sangha, heir of the Dhamma, the source of well-being; by the power of this homage to these grounds of well-being, may all manner of misfortune, whatever form it may take, however unpleasant, never come to be; may all things be well and blessed for us."]

◎ [A Pali verse: "Now, this very day, let us gather together with the assembly of devas, to set out the offering (bali) so as to establish it for our benefit; that they may in turn proclaim on our behalf whatever needs to be told and may speak of this matter; may the good devas kindly come here."]

[Continuation of the same Pali invocation, spoken in two facing columns as printed: verses asking protection from harm and calling for peace and safety in every quarter; verses acknowledging that we who are mortal humans depend on the power of the devas, while the devas possess great supernormal power beyond that of humans; verses noting that whatever power arises among humans occurs there only through the compassionate assistance of the devas; verses on now setting out the offering (bali) and preparing the rite of offering fittingly, according to what is proper; verses asking the devas to graciously accept this offering, and to accept as well the various acts of worship performed at each shrine and holy place; verses stating that, through this act of giving and through listening to the Dhamma, we have now prepared and made ready this righteous offering for the devas; verses asking that they accept it all and rejoice with approval, together with whatever other good deeds and merits we have given and dedicated; and lastly a verse on giving with a mind restrained and disciplined.]

[Continuation of the same Pali invocation in two columns: verses asking that in all our good deeds the devas take delight; that, all this having been duly announced, the devas accept this righteous offering as proclaimed; verses acknowledging that the devas know our intent even before it is spoken, and that whatever the devas may wish or favor regarding this offering, may they be pleased and forgive us for any deficiency in this rite that we perform; verses noting that, as the world consists of many different elements and beings of many different dispositions, whatever different things devas may take delight in in these various acts, may they rejoice therein; verses asking the devas to have compassion on us with a kind and good heart, to dispel what is harmful and bring us what is beneficial, to protect the realm and to help preserve the Buddhist religion; and verses asking that the devas, out of compassion, and by the power of skillful conduct, grant us success according to their power, fulfilling every wholesome aspiration.]

May the devas show compassion and be at peace, like an auspicious omen appearing before us. May the devas' compassion for us be constant, that growth and prosperity may ever be ours. May calamity, obstacle, and danger never arise for us at any time. May contentment and joy, and well-being, be ours always and forever.

◎ May the nine devas come — I pay homage to them (state the name here).

This spell for worshipping the Nine Celestial Bodies (Navagraha) is used in performing the rite of averting misfortune (sadoh khro). Whoever recites it every evening will have very great auspiciousness and good fortune indeed.

The Four Elements

The Heart-mantra of Karani

◎ Na A Na Wa [yantra: a four-by-four square grid containing the syllables NA MA PHA THA, rotated one position along each successive row — row 1: na-ma-pha-tha, row 2: ma-pha-tha-na, row 3: pha-tha-na-ma, row 4: tha-na-ma-pha] — Ya

The Heart-mantra of Phra Sivali

[yantra: the syllables Ja, Pha, Ka, Sa arranged in a vertical column at the left] — Na Chalee-ti (repeated) — the Heart-mantra of Phra Sivali

◎ Na Ma Pha Tha — the Four Elements. Na is the Water Element; Pha is the Fire Element. Ma is the Wind Element; Tha is the Earth Element.

◎ Namo Buddhaya — the Five Buddhas. Na is Phra Kakusandho; Mo is Phra Konagamana; Phut is Phra Buddha Kassapa; Tha is Phra Samana Gotama; Ya is Phra Sri Ariya Metteyya (the future Buddha).

◎ Na A Na Wa — this Heart-mantra of Karani is the vanguard soldier; it is used to lead the Four Elements, and may be used up to 108 times.

Whenever one wishes to use any of these spells to accomplish anything at all, one must first invoke the particular Element according to which Element the task arises from; only then will it be efficacious.

If any person understands the Four Elements, that is exceedingly excellent. These Five Buddhas serve as the supreme commanding general; the Heart-mantra of Phra Sivali serves as the vanguard commander; it may be used for all manner of things, up to 108 purposes.

As for accomplishing feats: to make oneself invisible, this is done with the Wind Element and the Earth Element. If one must cross water and no boat can be found, take a leaf and consecrate it with the Wind Element and the Earth Element, and one's wish will be accomplished.

Maha Yant Manual — 83

If one wishes to make an enemy perish, or to make [someone] become an old person, recite [over him with] the Earth Element and the Wind Element; he becomes an old person.

If one wishes to make [someone] become a young person, recite with the Water Element and the Fire Element; he becomes a young person.

If one wishes to turn [something] into wasps and hornets, take husked rice and consecrate it with the Wind Element, ten repetitions. Doing this confers power, and confers royal charm over all people as well.

If one wishes to become beloved to devas and human beings alike, at midnight recite the Heart-mantra of the four Karani [texts] to complete 108 repetitions; one becomes beloved.

If one wishes to grip red-hot iron without being burned, recite with the Water Element and the Fire Element, nine repetitions.

If one wishes to bathe in hot water without being scalded, recite with the Water Element and the Fire Element, fifteen repetitions; it will not be hot.

If one wishes to walk through fire, consecrate saliva and rub it on the palms of the hands and soles of the feet with all Four Elements, eighteen repetitions; it will not be hot.

84

If one wishes to pick open a locked door, recite the Wind Element, fourteen repetitions; the [illegible] comes completely undone.

If one wishes to ward off a tiger, recite with the Earth Element, twelve repetitions; it cries out [illegible], with both its mouth and its claws bound.

If one wishes to ward off an elephant, recite with the Earth Element, thirteen times; it collapses [illegible], whether standing or moving.

If one wishes to ward off creatures in the water, recite with the Water Element, twelve times; go ahead and enter the water — there will be no danger.

If one wishes to make rain fall at midnight, recite with the Water Element and the Wind Element, 108 repetitions; the rain falls heavily.

If one wishes to keep the sun from coming out, write the Heart-mantra of Karani on the palm of the hand, then consecrate it with the Water Element, eleven repetitions; then clench the fist — the sun will not come out.

If one wishes to hold back wind and rain, recite with the Water Element and the Earth Element, sixteen repetitions; [illegible] — the wind will not blow and the rain will not fall at all.

If one wishes to keep a person from falling asleep, recite with the Water Element and the Wind Element, and write the Heart-mantra of Karani [and place it] in the house; that person will not sleep.

Maha Yant Manual — 85

If one wishes to keep a house from burning down, consecrate with all Four Elements, then [illegible] it around [the house]; the fire will not burn it.

If one has somewhere to go, recite with the Earth Element and the Water Element, fifteen repetitions; go ahead — however much rain falls, one will not get wet at all.

If one wishes to turn something into money, take a betel leaf and consecrate it with the Heart-mantra of the four Karani, then crush the betel leaf until completely ground; it becomes money.

If one wishes to gain authority and menace over all people, take a tiger's fang, grind it with fragrant oil, and consecrate with the Water Element, the Wind Element, the Earth Element, eleven repetitions; go ahead — everyone will fear and revere you greatly.

If one wishes to produce a chang's weight of silver, or two chang, take popped rice and flowers, place them on a tray, and consecrate with the Heart-mantra of the four Karani, 108 repetitions; it becomes money that lasts three days — beyond that it vanishes.

Furthermore, one may take three kinds of [illegible] leaf/wood and fashion an image of Phra Hanuman, [illegible] one finger-breadth in height; lacquer and gild it well, then consecrate with the Earth Element and the Wind Element, 108 repetitions. When consecrating this Hanuman, take all manner of weapons and sit upon them while performing the working.

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If one has somewhere to go, take a Hanuman [image] wrapped in a head-cloth and go ahead; everyone will fear and revere you greatly; you will withstand every kind of weapon and be greatly protected from harm. If one wishes to create royal charm, soak the Hanuman [image] in fragrant oil and keep it to apply [on oneself]; whoever sees your face will love you.

If one wishes to make oneself concealed/invisible, take rattan seeds and make them into a rosary of 108 beads, inscribing the Heart-mantra letters of Karani on each bead, then consecrate with the Heart-mantra of Karani, 108 repetitions. If one has somewhere to go, wear this rosary on the head and go ahead; no one will see you at all.

If one wishes to stanch bleeding, consecrate with the Earth Element and the Wind Element, seven repetitions; it stops.

If one wishes to prevent a snake from biting, recite with the Earth Element, three repetitions, then stamp the foot three times; it will be unable to do so at all.

If a knife or machete wound is to be made to knit together as one flesh, consecrate with the Earth Element and the Wind Element, eleven repetitions; it heals completely.

If one wishes to prevent a sword, spear, or dagger from leaving its sheath, recite the Earth Element and the Wind Element, twelve repetitions; it will not come out of its sheath at all.

Maha Yant Manual — 87

If one wishes to win a legal dispute, write [the opposing party's] name on paper and enclose it within this yantra; consecrate it with the Wind Element and the Fire Element, nine repetitions; wrap it in the corner of a cloth, plug it [into a bodily orifice], and sit upon it — the opposing case will be utterly unable to prevail.

If one wishes to bend iron until it turns soft as water, recite the Earth Element and the Wind Element to reach eleven repetitions; it softens into water.

If one wishes to make a candle for consecrating holy water, take one hor-khan leaf and one sami leaf, consecrate flowers and all manner of incense as appropriate, mix them with ten tamlueng [about 150 grams] of beeswax, and take 108 threads spun by a virgin girl as the true wick; shape it well, then consecrate with the Water Element to reach 108 repetitions. However much holy water one goes to consecrate with it, anywhere, it will serve well.

Yantra for Sealing Doors and Windows

[diagram: two tall pillar-shaped columns flank a central seated Buddha image; each pillar is topped with a flame-like finial and filled with a stack of circular medallions containing khom-script syllables; a column of small Thai caption text runs vertically down the left margin; below the pillars is a crescent-moon-shaped base holding a small numbered roundel]

Yantra for Inscribing on a Head-Cloth Amulet (Prajiad)

[diagram: a square containing an inscribed diamond, each compartment filled with khom-script syllables; rays radiate outward from the four corners and the four cardinal points of the square, each tipped with a small cluster of khom syllables; flame-shaped finials cap the top and bottom points]

This yantra is for inscribing on white cloth to make a prajiad (head-cloth amulet) against all manner of weapons, and for loving-kindness/charm. Consecrate it by reciting the spell over it yourself 108 times; it is exceedingly excellent.

[page number: 80]

[diagram: a circle divided into three sections by a horizontal and a vertical line, each section containing a khom-script syllable, surrounded by a ring of khom-script text running around its circumference, all enclosed within an outer circle]

This yantra is inscribed on a sheet of silver, a sheet of gold, or lead as well; it is called 'Sarika Lin Thong' (Golden-Tongued Myna). Consecrate it by reciting over it yourself 108 times; it is efficacious indeed.

Maha Yant Manual — 81

[diagram: a rectangular grid of small cells (six columns by six rows), each cell containing a khom-script syllable, with small circles marking the four corners of the grid]

Buddhaṅ surapantaṅ, patimāna-buddho, dhātu buddho, kāya buddho, nimitta-buddho, suñña buddho, ahaṃ vandāmi khamathame dosaṃ pi sabbadā — [a devotional formula invoking the Buddha through his relics (dhātu), body (kāya), mental image (nimitta), and emptiness (suñña), and asking forgiveness of all faults, always]. This yantra is inscribed on a candle-wick; one recites it seated alone, or it may be inscribed along the length of the candle.

[page number: 82]

[diagram: two concentric circles; the outer ring is filled with khom-script syllables running around its circumference; the inner circle is divided into compartments, two of which contain a pair of long coiled khom-script cylinders suggestive of two embracing figures, flanked by further khom syllables in the remaining compartments]

Siddhikāriya. This yantra: if a husband and wife who have been separated for three or four years are to be reunited, take soil from beside a mound along a road — one that people constantly pass over — and mix it together, then mold it into the shape of a woman and a man. Take a rak-leaf [used in love charms] and write the man's name on it, placing it at the woman-figure's chest; write the woman's name and place it at the man-figure's chest. Then embrace the two figures together, wrap them in this 'Divine Remembrance' yantra, and consecrate 18 times over three days [or] seven days; they will love one another. If instead one wishes to make [a couple] part, take a chak-leaf to wrap them, and turn the molded figures back-to-back, then bury them at three separate places along the road; they will part from one another.

[Yantra: a large circle bordered by a ring of cursive khom-script characters, enclosing a cluster of five diamond shapes arranged in a plus-shaped pattern, each diamond inscribed with khom akkhara] [อักขระขอมในยันต์ อ่านไม่ชัด]

Sabbe corā mā, bahū corā mā; sabbe janā, bahū janā; sabbe sattū, bahū sattū; sabbe janā, bahū janā; sabbe sattū, bahū sattū — vinassantu. (May there be no thieves, no many thieves; no hostile people, no many hostile people; no enemies, no many enemies; may they all perish.)

Na-nā-saṅ-ti-mo, si-mo-nā-saṅ, si-nā-saṅ-mo, si-nā-mo-saṅ (a syllable-permutation formula). These two verses of sacred formula: consecrate over the ["thao leuan" — exact term uncertain]; seek out the proper method and use it. It may be used for 108 purposes — to make a love-charm, or to make someone fall for you; it is an exceedingly excellent formula, called the 'Little Thao Leuan.'

[Yantra: a coiled/spiral finial atop a stem, above a small circle containing a khom character; below the circle, a four-lobed crossing shape divided into four sections, each holding khom akkhara] [อักขระขอมในยันต์ อ่านไม่ชัด]

Yant tang santang witrueng khare — draw the yantra; the akkhara of the yantra tang witrueng khare. Inscribe the first letter with its originating dot. Inscribe the sacred uṇāloma (brow-mark) as it has been declared. Inscribe the uṇāloma: 'imassa cittaṃ jānāmi' — bind the mind with this sacred formula: Na closes the eyes, Mo so none can see, Phut hides itself away, Tha stays concealed, Ya vanishes. Consecrate a stick of chalk 37 times — very excellent.

Na-jong-ngong, Mo-jang-jang, Phut scatters away, Tha-ra-ja-ya — may the target's mind die out completely, vanishing this instant. Na Mo Phut — hing-jang-ngang, na-mang-tang, mang-hing-jang, na-an-tha-ka-re Tha Ya

Bound/wrapped (onaddha). Na conceals, Mo so none can see, Phut is hidden away, Tha stays concealed, Ya vanishes this instant. Consecrate with the 'Na' of the Five Lords (the Five Buddhas). First syllable: Namo — drop the '-lo-'; from the combination the letter 'ma' arises, becoming 'Ma'.

Second: Phuttha — drop the '-lo-'; from the combination the letter 'a' arises, becoming 'A'.

Third: Ya — drop the '-lo-'; from the combination the letter 'u' arises, becoming 'A'. Fourth. Fifth. Sixth.

Eighth — drop the '-lo-': the syllable arises triumphant; the uṇāloma mark arises triumphant. Write the 'u': the uṇāloma is said to be the same as described above. It is said the 'U-thong' heart-syllable is likewise good and may be used when inscribed within that yantra, but the 'u' invocation must be added on top of the 'a'. Na conceals, Mo cannot see, Phut's power prevails, reaching through to victory. Take this yantra, press it to the forehead, then recite this sacred formula with it — it becomes a shield of concealment.

[Yantra: a square grid of nine cells, each inscribed with khom akkhara, the whole framed on all four sides by a border of cursive khom-script, with a bulb-shaped finial projecting from the middle of the top, bottom, left, and right edges] [อักขระขอมในยันต์ อ่านไม่ชัด]

Ve-tā-sā-gu, gu-sā-thā-ve, thā-ya-sā-tā, ta-ya-sā-thā, sā-mā-thi-gu, gu-thi-sā-sā, gu-gu-thi-sā, sā-gu-phū-phū (a 32-syllable formula). This sacred formula of 32 syllables: consecrate oil for anointing the head — it succeeds in every respect. Take the yantra soaked in water and sprinkle it on fruit trees — very good for the harvest. Consecrated water for washing the face keeps all danger away; it may also be blown onto swellings and bruises to heal them. If anyone recites it every day, no danger will come to them; its merit and benefit are very great.

[Yantra: a trefoil of three interlocking loops, with a smaller circle nested within the topmost loop containing a khom character] [อักขระขอมในยันต์ อ่านไม่ชัด]

Arahaṃ, itipiso (compressed here as 'isawasu'), arahaṃ, sugato ('the Well-Gone'), bhagavā ('the Blessed One') — homage to the Buddha (namo buddhāya); ma-a-u (the sacred syllable). Consecrate it upon yourself thus: 3 times, 7 times, up to 5 times — chant 'a-pha-sa' while drawing the breath in, and 'pha-ri-sa' while breathing the breath out. It may be used for anything — for invulnerability (khong) as well as for loving-kindness (mettā).

[Drawing: a bird in profile with a plumed crest on its head, a khom character within a small circle atop the crest, and the numerals 1, 2, 3 placed near the beak, wing, and tail] [อักขระขอมในยันต์ อ่านไม่ชัด]

'Suvapotako — this royal one, golden, of great splendor and power, like unto the sāri bird, of great authority. The Suva chicks, having seen him, watch over the fledgling... the fledgling's guardian, possessed of radiance in all four directions... the royal one, of right conduct, lets anger dissolve away.' (An invocation echoing the Suvapotaka Jātaka, the tale of the young parrot.) This is the Suvapotaka formula: place it on a rak-leaf soaked in fragrant oil, consecrated with this formula 108 times — it makes an especially excellent charm of loving-kindness (mettā).

[Yantra: a square set diagonally on point, its border decorated with small lotus-bud-like finials at each of the four corners, framing a grid of nine smaller diamonds, each inscribed with khom akkhara] [อักขระขอมในยันต์ อ่านไม่ชัด]

Na-ma-ka-tha, phu-na-mo-ra-mi. This formula consecrates a yantra of invulnerability (khong kraphan chatri). Worn as a charm over officials, slide it onto the right arm; as a charm over women, wear it on the left. To face down an enemy, wear it in front; to flee danger, wear it behind. Inscribed onto a silver-and-gold amulet cylinder (takrut), it is especially excellent.

[Yantra: a stepped, pagoda-like emblem — a coiled finial atop a stem, above a small circle inscribed with a khom character and flanked by two more; below it a wider cartouche holding three khom characters flanked by two more; below that a still wider cartouche holding four khom characters flanked by two more; along the base runs a line of cursive khom-script] [อักขระขอมในยันต์ อ่านไม่ชัด]

Ma A — all people feel loving-kindness toward you, even a great king; every affection, U

reverence, all happiness, great fortune — all anger is destroyed. Consecrate this over a Buddha image.

Ma A — all people become enamored and infatuated, drawn in close, heart and mind. U

Reflecting, dwelling closely with consciousness: the Blessed One, perfect in knowledge and conduct — dear to gods and to humans, dearest and supreme among the Brahmās, dear to nāgas and garuḍas, with senses controlled, I pay homage to him. Grant accomplishment; may fear, delusion, infatuation, and the very shadow of death and anger all be brought to peace. Consecrate the powder with this.

[Yantra: a trefoil of three interlocking loops, a smaller circle nested within the topmost loop and inscribed with khom akkhara, with further khom-script labels beside each loop] [อักขระขอมในยันต์ อ่านไม่ชัด]

Apply to the face 23 times.

[Yantra: two large interlocking oval loops forming a figure-eight, enclosing four circles arranged crosswise, each circle inscribed with khom akkhara] [อักขระขอมในยันต์ อ่านไม่ชัด]

Apply to the back 27 times.

Fill in the mark on both front and back the same way. Perform this within the ordination hall, on the consecrated ground within the boundary stones (sīmā). Ma-a-u, the root/origin, of the Three Gods (Trimūrti), the great treatise; u-u, a-a, ma-ma — the mantra; u, sava, ma-na-tang, ma-a-u — for the amulet's form: 'ongkara sewa rachino'; the three sacred letters arise from: homage to the Buddha, the Teacher. Consecrate the yantra with this formula until it has been done 108 times. When about to thread the string, recite the formula through once in full. Take the thread and twist it into a cord to make an amulet cord (takrut), then apply the herb preparation (wan) so it keeps the cord's color evenly throughout. If it has true potency, test it by drawing it through fire to see. When you put it into the flame, remove the cord first, because the cord must be prepared separately beforehand. Made into a takrut, it is exceptionally excellent.

Maha Yant Manual 103

[diagram: a yantra figure — an ascending wavy stem-like line flanked by two curling marks near the top; below it a lotus/eye-shaped cartouche containing khom akkhara; beneath that two rows of khom akkhara (three characters above, two below); and at the bottom a rectangular frame enclosing a vertical column of khom akkhara — all illegible in detail]

If one wishes to cause utter loss [to an enemy]: write the enemy's name on the yantra paper, to serve as a candle-wick offered to the Buddha image. Then recite: 'Sambuddhe, aṭṭhavīsañca dvādasañca sahassake.' Consecrate it 11 times, then present it before the Buddha image again and again. Pañca...

104

'...a hundred-thousand, I bow my head in homage to Them, and to the Dhamma and to the Sangha —' Offer it to the Buddha image, call to mind the sage (ฤๅษี), then make one's wish according to one's desire. '...with reverence do I pay homage; by the power of this homage, having destroyed —' consecrate the yantra so that the enemy wanes and vanishes; may it be truly efficacious. '...all calamities, and manifold dangers too, may they be utterly destroyed, without remainder' — this formula is for the lotus-flower yantra and for this candle-wick yantra.

[diagram: below the text, a yantra — an ascending wavy stem topped by a small tiered finial like a stupa spire, beneath which is a large heart/flower shape formed by two loops crossing at the center; a khom character sits within a small circle at the top of the crossing loops, with two more khom characters inside the two lower petal-shapes, and two further khom characters printed just beneath them — all illegible in detail]

Maha Yant Manual 105

'Bhajitāyena' — repeat, repeat — 'namāmihaṃ' — inscribe the syllable Bha. 'Kamitoyena' — repeat, repeat — 'namāmihaṃ' — inscribe the syllable Ka. 'Vānānikkhami' — repeat, repeat — 'namāmihaṃ' — inscribe the syllable Wā. Then consecrate with that formula for every line. These three formulas together are called the 'Three-Legged Hare.'

'Na akkhare hewa iddhi-ṛddhi riṅkaremi' — inscribe it on the sacred image, and the syllable U; the invocation of the Unalome whorl, 'kīdī'; the Four Elements, 'kīdī.' When finished, consecrate with this formula:

'Bhagavā, Bhagavā — close his ears, cover his eyes tightly shut, still his mouth and nose: isavāsu, suvāi, ikavati, tivikai, namapatha, thamanapha' — enveloped in blinding darkness.

Na — his eyes are shut; Mo — he cannot see; Phut — he is dazed and reeling; Thā — he dissolves and scatters; Ya — even if struck, I do not die — vanish, become invisible, this instant!

Dhammo Buddho Saṅgho } — by my own power, may the hindrances/enemies of all beings be utterly destroyed.

106

Dhammaṃ Buddhaṃ Saṅghaṃ } — baṅ cittaṃ, na hi caṅgaṃ, na baṅtaṃ, na baṅ cittaṃ, namo,

hi caṅgaṃ mo, baṅtaṃ mo, baṅ cittaṃ mo; phut hi caṅgaṃ phut, baṅtaṃ phut, baṅ cittaṃ phut; thā hi caṅgaṃ thā, baṅtaṃ thā, baṅ cittaṃ thā; ya hi caṅgaṃ ya, baṅtaṃ ya, baṅ cittaṃ ya — consecrate the yantra.

[diagram: a square frame with a small ring at each corner; inside it a diamond formed by joining the midpoints of the sides, likewise ringed at its four points; khom akkhara are written at the four points of the diamond, illegible in detail; at the center is the caption "ชื่อ" ("name"), marking where the practitioner is to write the target's name]

For this yantra: write it on paper, write the target's name according to one's wish, then consecrate with:

Buddhaṃ Dhammaṃ Saṅghaṃ } — ehi janā cittaṃ, ehi santike, biyaṃ,

mama, mama — having consecrated it, recite the incantation written in the yantra continually until he falls asleep and dreams that we have come to him. Do this for 3 days or 7 days; then take a cloth and tie it into the shape of a doll.

Maha Yant Manual 107

When binding the head of the doll, bind it with one hand while reciting this spell: 'Ja ro jo sư̄m.' Then make the arms and legs; this time it may be bound with two hands, reciting the formula of the 32 bodily parts, until it is finished. Then take two rak-leaves (ใบรัก, a heart-shaped leaf used in love-charms) laid one over the other; write the names of the woman and the man, one on each leaf, together with the year, month and day, for both persons. Consecrate the pencil used to write with: 'Bhakīna cittaṃ, tavaṃ biyaṃ mama, mama.' When writing the names on the rak-leaves, call and bind the two spirits/minds together onto the leaves as well. Then place the leaves inside the cloth figure made earlier. Stroke the doll's face with the hand while reciting this spell: 'Vibhava-taṇhā.' Then, with this spell, draw out the spirit: 'Ma a u, Sīvaṃ Brahma; Oṃ, Lord of the Wind, please blow the whirling spirit into the whirling spirit of that person as well.' Then with this spell send forth our own spirit: 'Gaccha amumhi, okāsa tiṭṭhāhi,

dutiyampi [or] tatiyampi

(i.e. a second time / a third time) — and so on; then summon the spirit with this spell: 'Ma a u, Sīvaṃ Brahma; Oṃ, Lord of the Wind, please blow that person's spirit to come to my own spirit, to me.' When it is accomplished, say: 'Etam-atthaṃ vadāmi.' Then wake it. At night before going to bed, recite this spell, take out the doll, and speak with it according to one's own wish, saying: 'Suṇātu me bhante saṅgho, āyasmato Tissassa upasampadā-pekkho anusiṭṭho, somaya-yadi saṅghassa pattakallaṃ, āgaccheyya, āgacchāhi, tivatthappo, ehi cit, titthi' — recite this continually until falling asleep, for 3 days.

108

[diagram: a square frame with a small ring at each corner; inside it a diamond shape whose four points touch the midpoints of the square's sides, khom akkhara marking each of its four points; atop the diamond's center, a small stepped finial resembling a stupa spire — all khom akkhara illegible in detail]

Na Mo Phut Thā Ya } — Iti pi so Bhagavā

Na Mo Phut Thā Ya } — Bhagavā

Na Mo Phut Thā Ya } — [repeat]

Consecrate by reciting it oneself 1,000 times, then inscribe the sacred image, saying as follows:

Buddhaṃ Dhammaṃ Saṅghaṃ } — seal it. The Lord Buddha displays his miraculous power; seal it with the power of the Buddha.

Maha Yant Manual 109

Buddhaṃ Dhammaṃ Saṅghaṃ } — seal, seal.

First, perform the devotional observance, saying:

Buddhaṃ Dhammaṃ Saṅghaṃ } — arising, opening the world.

'Phra Arahaṃ' — recite this first, repeatedly: 'Uddhaṃ adho, dhaṃ udho ad, adho uddhaṃ, dho adhaṃ ud' — repeat. Consecrate it forwards and backwards (in sequence and in reverse) until it becomes the Great Invulnerability charm at every bodily gate/opening.

110

[diagram: a drawing of a standing dog seen in profile; khom akkhara are marked at the ear, the neck, the tail-tip, and each of the four paws, illegible in detail; the caption "ชื่อ" ("name") is written on the torso]

'Tantakāro hoti sambhavo' — to activate the yantra. 'Sunakkhaṃ vā palāyiṃsu' — consecrate the Dog Yantra. 'Imaṃ lekhaṃ vitiraṅkare' — inscribe the sacred numerals.

'Kāpa yakkha, kāpa sūriya, kāpa daṇḍa, kāpa sūtra, ehi bhūtaṃ kāyaṃ puriso' — consecrate the name, and so on; write the name. Once done, consecrate with: 'Na ma la ra, Oṃ Buddha-kaṅ-wian, Phra Mātikā-kaṅ-wian' — consecrate grains of rice and scatter them; lay them over the name: 'Taṃ asuññaṃ nibbānaṃ bhagavato' — may it be utter emptiness, not-self, void.

Maha Yant Manual 111

[diagram: a large compound yantra — three tiered, stupa-like spires at the top, arranged left, center, and right, the center spire tallest, each flanked by khom akkhara; beneath the spires, two square frames (left and right) and a diamond frame at the center, khom akkhara at their corners; below that, a crossed, figure-eight or lotus-loop shape enclosing six small diamond cartouches filled with khom akkhara, with the caption "ชื่อ" ("name") at the central crossing point; at the very bottom, another pair of square frames with khom akkhara — all khom akkhara illegible in detail]

'Tiwācharatto Chaparatti Yephaling' [a closing Pali-style phrase; precise meaning uncertain from the page].

112

Na Mo Phut Thā Ya } — the recitation: Kukkusandho, Koṇāgamano, Kassapo, Sirisākyamuni-Gotamo, Ariya-Metteyyo } — Buddho, Buddho.

By the merit of the Buddha, I pay homage; may there be success (siddhi).

Buddhā Dhammā Saṅghaṃ } — draw in their hearts and minds; come!

Come! Success!

Buddhā Dhammā Saṅghā } — draw in their hearts and minds; come, come, success!

Indra Brahmā Yakkha [and] spirits (bhūta) } — draw in their hearts and minds; Oṃ, oyassaṃvā — whether a prince,

a princess, a chief queen, a goddess, a wealthy person or a commoner woman, a man, an ascetic, or a brahmin — having seen me, may they be endeared, flocking to me as to a wish-fulfilling gem. Success, accomplishment, victory upon victory, gain upon gain in every undertaking — may it be accomplished for me. Namo...

Maha Yant Manual 113 [Mantra:] hā lāp bhavantu me, e-hi cittaṃ, cittamānaṃ, cittasuthinī, citta- mānī, sabbe janā gimā, bahū janā gimā — the fixed-view/heart (thiṭṭhi-cit) of all women, gimā, thiṭṭhi, the heart of all men, gimā, the pride of all women, gimā, the pride of all men, gimā, imā itā iti — love me, beloved, and never let it waver; yāva jīvaṃ, puṇṇa-citta- ṃ, bī yaṃ mama mama — love me until the very end of life. [This] is to summon the heart and mind of women and men. When laying it down, one is to sit upon the love-leaf for 3 days. Ma-a-u, citta, the Brahma-mind, the minds of all human beings, men and women, of the whole earth. Om mānī mānī, ākacchāya, ākacchāhi — your heart, come and love me, your heart, come and love me, every single person. Ma-a-u — let them come streaming in together. Ma-a-u, come and make offering without fail, every offering — great gain be mine, be mine. This consecrates the heart of the woman named in the yantra where her name is written; that "ma-a-u" is laid down over the name. Na-ra-luai, mahā-ra-luai — seeing [me], be dazed and devoted with all one's heart. Love me and forget father, forget mother, forget children, forget belongings; leave the flock and come running after me. Om, teacher, hear this recitation — grant me the power and the right. Sawaha, sawaha — consecrate it, na. Om, be deluded, be greatly deluded — deluded in eating, deluded in every affair, deluded to the very core, deluded to the very heart. If I try it on a young elephant calf, even its tusks turn soft; if I try it on crabs and fish, even their spines turn soft.

114 If I try it on a fair, smooth-skinned young girl, even she grows faint with longing. People who see me let their tears fall, birds who see me let their tears stream; unable to bear the sight of me, they cry out and come running after me. Om, teacher, hear this recitation — grant me the power and the right, the right. Consecrate it, mo. Buddhaṃ mittarī, mittarī; dhammaṃ cittarī, cittarī; saṅghaṃ — let them be infatuated and love-sick to the point of heartsick anguish. Ura-luai-ya-mahā-ra-luai, ura-tuai-ra-luai, sawaha, sawaha. Consecrate with loving-kindness, loving-kindness. Rue-rue, phot-phot — let me be loved, let it be plain and remembered throughout the whole town, town. Lay it down [with] rue-rue, phot-phot, phot-phot; then consecrate [invoking] the five Buddhas, and when laying it down also recite it as: na-rā-na-ra-hitaṃ, na-rā-na-ra-hitaṃ.

Maha Yant Manual 115 [Diagram: a nude female figure with a spirit-like face and pointed ears, breasts bare; crossed cord/net patterns of small circles wound around each forearm from shoulder to hand; she stands astride two wooden crossbars binding her at the ankles; beneath her feet is a diamond-within-square yantra, with a circle at each corner and arrows radiating outward from the center point.] Jetta-phū-khā-naṅ. Om, the three spirit-women [phūti] are: Nang Nin, Nang Nan

116 Nang Kan — {Buddhaṃ / Dhammaṃ / Saṅghaṃ} mā-re-so, e-hi sammā-khama, spirit [phūti], come, come here, come, come. [This is] how the spirit is called when its name is written down. When taking an impression of a footprint in earth, recite as follows: {Thuti / Khati} imaṃ bindu kappiṃ karomi. When making an arrow [effigy], recite as follows: Siddhi-Nārāyaṇa, narā-pa-siddhi. Once the effigy has been shaped, take the image and the yantra, write them on paper, place them inside the chest of that effigy, then take a love-leaf and lay this yantra upon it. [Diagram, two yantra figures, each shaped like a seed or an eye, formed of nested concentric circles; khom akkhara sit at the center of each — illegible; wavy flame- or cord-like marks project from the top and bottom of each.] Front Back

Maha Yant Manual 117 Call the formula thus: 'Tha' — [this] letter, [with] a thousand such figures, hang it to dry over the fire, then consecrate the effigy figure, saying: 'Om, I mark it with a trace of blood; let your heart boil like a pot set upon the fire. Ma-a-u — cry out for me a hundred times a day; the fire of passion torments your heart, you cannot bear it, cry out and come to me. A-am-rue, ae-i, sawahang, sawahang.' Consecrate the effigy as it dries over the fire. [Diagram: an ornamental design of two nāga (serpent) bodies coiled and interlaced together as a decorative border; no script within.] Upavana yacha-apa karamatha chapasa namaphatha, namaphatha — inscribe it on a ring and consecrate it oneself for 108 recitations — indeed, many times.

118 [Diagram: a stepped, palace-spired (prasat) yantra of three tiers stacked one upon another; square compartments run in rows, each holding khom akkhara — illegible; each tier's sides bear wavy, flame-like lines; the topmost point is a slender spire with a spiral finial, and a small oval sits atop the base.] 'U' means the being/creature; 'A' means 'whoever' — let no one do harm to the father; 'Ma' means 'myself.' For inscribing 'Ma-A-U' [a small khom mark — illegible], [recite:] kāyabandhanaṃ ādhiṭṭhāmi asaṃvisu. Lo, pusa-pupha.

Maha Yant Manual 119 [Diagram, small yantra: a triangle with a circle at its apex bearing khom akkhara — illegible; two diagonal lines cross downward to two circles at its base, each also bearing khom akkhara — illegible.] This yantra is inscribed on a ["krajang-nom" — a nursing-tray; reading uncertain]; consecrate it oneself, [and] it wards off fever and wards off flying [affliction/spirits — sense uncertain]. [Diagram, large yantra: a rounded, eight-sided figure with eight small circles ringing its outer edge, each bearing khom akkhara — illegible; these connect inward to a square grid of compartments at the center, each compartment likewise bearing khom akkhara — illegible.]

120 Inscribe the yantra on 2 sheets of paper; [use] 1 bronze bowl, [with] 1 crystal rim for the bowl's mouth. Take 7 love-leaves, 7 rangap-leaves [a calming plant used in charms], 7 silver leaves [foil], 7 gold leaves [foil], 7 kaffir limes, 7 som-boi [probably ส้มป่อย, soap-pod acacia]; split each kaffir lime into 4 quarters and put them in a bronze bowl. Put water in an alms-bowl; set this bowl, [with its contents,] floating in the alms-bowl, then consecrate a candle weighing 1 baht [about 15 grams], reciting until [the water] boils. Bathe and purify the body with this water; consecrate it yourself. Hold the formula in mind over everything. The 16 Buddhas dwell within this yantra. It may be filled with a tube of husked rice, or with milled rice. Sīsa-Buddhā, pana-chāya-thē, pana-chāya-thē — inscribe it as the Royal Crown/Glory. [Diagram: a square frame with khom akkhara — illegible — at its corners and at the midpoint of each side; inside, diagonal lines form a diamond, with khom akkhara — illegible — at each corner of the diamond; at the center is a symbol resembling a stupa upon its base.]

Maha Yant Manual 121 [Diagram: a square frame with a small circle at each corner and at the midpoint of each side; inside, diagonal lines form a diamond, with khom akkhara — illegible — at the diamond's two upper corners and two lower corners; at the center is a symbol resembling a stupa upon its base, ringed by three small circles.] Ka kha kha gha nga, jibīsekhi. 'U' is loving-kindness, 'A' is loving-kindness, 'Ma' is wrath — may it perish, may it perish.

123 [Diagram: a square grid of 4 rows by 4 columns, each cell bearing khom akkhara — illegible; below it, a large circle enclosing a 3-by-3 grid, each cell likewise bearing khom akkhara — illegible; further khom akkhara — illegible — are written just outside the circle, above and below it.]

124

[diagram: two composite yantra figures. Upper: a cluster of eight small diamonds meeting to form an X, each holding a khom-script character, flanked left and right by a plunger-like ritual implement trailing a wavy line to a small spiral, with tufted flame-like marks above and below. Lower: two mirrored 3×3 grids of squares, each square holding a khom-script character, joined at the center by crossing diagonals that form an hourglass shape with an empty center, capped top and bottom by a small platform mark, flanked left and right by the same plunger-like implements, and ringed by a border of small khom-script marks and curling ornamental strokes]

Maha Yant Manual 125

[diagram: a yantra shaped like a stepped stupa. At the top, a curling swirl like rising smoke; below it a crescent moon cradling a small circle; below that a shallow bowl. Beneath this sits a cross-shaped grid of cells: the topmost arm holds a single khom-script character; the wide middle band shows single khom-script characters in its outer cells and a small tiered pedestal (chedi-like) icon repeated in its three center cells; the row below again shows three khom-script characters; the bottom arm of the cross holds one more khom-script character]

126

[diagram: five interlocking circles arranged in a flower-like mandala — one at the top, two overlapping at the upper sides, and two at the bottom — each holding a khom-script character, with curling swirl finials like rising incense-smoke above the three uppermost circles, and a small tiered pedestal mark at the center]

Spell for Tracing the Yantra

Namo Buddhāya: na — [all is] emptiness, form, suffering, impermanent, without self. mo — emptiness, form, suffering, impermanent, without self. phut — emptiness, form, suffering, impermanent, without self. tha — emptiness, form, suffering, impermanent, without self. ya — emptiness, form, suffering, impermanent, without self. When tracing the lines of the yantra, draw it in a single continuous stroke, all the way through; the pencil must not be lifted.

Maha Yant Manual 127

When inscribing the half-moon [mark], recite thus: 'Addhacandā viracayate.' When inscribing the ūṇāloma [brow-curl mark], recite thus: 'Uṇālomā paracayate.' Then consecrate further with: 'Narā-narahidaṃ...' (repeated), 'Namāmi sugataṃ jinaṃ' — I pay homage to the Well-Gone Conqueror [the Buddha].

[diagram: a square yantra with its two diagonals drawn as an X, each of the four triangular sections holding a khom-script character, its corners marked with small loop-ties; to the left, a round pennant/banner enclosing a khom-script character, joined to the square by a wavy line]

Even if this yantra is inscribed imperfectly, it still works — a miss is still a hit.

128

[diagram: a coiled, shell-like spiral of two concentric rings with khom-script characters scattered around both rings, and a tail trailing down and off the bottom of the figure]

Also inscribe the [afflicted person's] year, month, and day of misfortune.

[diagram: a 3×3 grid of nine cells, each holding a khom-script character, with four curling swirl finials trailing from the top corners and four more trailing from the bottom corners]

A yantra placed on the palm of the hand. When inscribing it, recite: 'Yantaṅ santaṅ vikhriṅkale.' Then call it by the name: 'Nāmanaṅ sanāso yutthaṭṭho,' of the Noble One [Arahant] — Ii Kaeng, Ii Si, Ii Nu, Ii Na.

130

[diagram: a grid of sixteen cells (four rows of four), each holding a khom-script character]

Write this yantra and place it in a money-pouch: money will come without ceasing, and it will only keep increasing indeed.

Maha Yant Manual 131

[diagram: three nested diamond frames, one within another, the space between and inside them scattered with small marks — cross-hatched oval bars, three-pronged pinwheel-like shapes, small circles, hooks, and curling squiggles — with no running khom text legible within]

[As when] the Bodhisattva became a merchant: take this yantra and mount it at the bow of a boat — it is very good indeed.

132

[diagram: a circle divided by radiating lines into eight wedges, each wedge inscribed with a line of fine script too small to read with confidence, with a plunger-like ritual implement trailing a wavy line out from each of the eight points around the circle's rim]

Now to speak of the 'seven-carried post' [krathu chet baek]: take nine phāi seeds and put them into oil, consecrate with the 'seven-carried post' [formula] according to the day's power, and then anoint our body with the oil — no animal will be able to do us harm at all.

Maha Yant Manual 133

If an enemy means to do harm, we then consecrate whatever object comes to hand. Consecrate it with the 'Hundred-Thousandfold Rain' [formula] according to the day's power, then chant it toward the enemy: no weapon whatsoever will get through. Blow the spell in — the enemy will be utterly unable to harm [us]. If [someone] tries to harm us, take seven pebbles from a stream-bed, put them into fragrant oil, and consecrate with the 'Himmaphan roar' three times — the enemy will perish. If confronting an enemy force, press both [palms] together and recite while contemplating 'Nārāyaṇa swallows the discus' seven times — [they] will be routed and not remain. Also, to change one's shape: take fragrant powder and grind it, then consecrate with 'Nārāyaṇa transforms his shape' nine times. If going anywhere at all, dress oneself, then consecrate with 'Nārāyaṇa hurls the discus' seven times, and go — every weapon will fall entirely from [the enemy's] hands. Also, to alter one's appearance: take one [part] kot-hua-bua root, one Chiang civet musk, one fragrant sandalwood, one camphor, then set the spell upon oil, grind all these ingredients into a stick, and consecrate it upon oneself 108 times — one may go about and not be seen. If one means to steal, consecrate the eight directions eighteen times. If one is going to meet a woman, apportion [a share] to oneself; whenever one goes, one may seize her wrist according to one's wish. If one wishes to be hidden from anyone's sight, take a sawat-vine seed sunk in water, scoop out and remove its flesh, and then take a... [text continues past the bottom of the page]

134 Rangap leaf 1, water-mimosa leaf 1, sami leaf 1, royal stamen/pollen 1, krap-ngu-thao 1, gnat/small fly 1, civet musk 1, camphor (borneol) 1, chalk powder 1 [each one portion] — grind these fine and put them inside a sawat-fruit shell. Take a [betel container, reading uncertain] smoked/bruised at the mouth-rim, consecrate it with Narayana's seven transformations, consecrate with the eight directions, consecrate with 'Sampuddhe' according to the day's ruling power. When about to grind, use water poured onto the grinding stone, and recite while grinding. As for the 'price-of-the-realm' spell: take sandalwood, fragrant, 1 baht [weight], eaglewood (agarwood) 1 baht, jasmine flowers 3 blossoms. When about to grind the stone-water down, consecrate until every letter is spent, dividing it into 3 [portions of] 21 pellets, naming them Buddhaṃ, Dhammaṃ, Saṅghaṃ. When about to grind, recite together with this spell —

[diagram: a large yantra/takrut design printed sideways across the page (the book must be turned 90 degrees to read it upright). It consists of several stacked square lattices, each subdivided into cells; the outer cells are drawn as diamond and lotus-bud roundels, with wavy 'flame' or 'ray' marks radiating from the four corners of each tier. Every cell holds a khom-script syllable that could not be read with confidence. A short passage of Thai instructional text runs along the margin in the same sideways orientation, but it could not be transcribed reliably at this resolution.]

[diagram: five separate 3x3-grid yantra squares laid out on the page (two at top, one in the middle, two at bottom), each grid divided into nine cells by crossing lines, every cell containing a khom-script syllable that could not be read with confidence]

This yantra is for inscribing onto five takrut (rolled metal amulet-tubes), to be paired with the ring-yantra.

Maha Yant Manual, [page] 137

[diagram: a rectangular frame holding eight lotus-bud roundels, four along the top edge and four along the bottom, each containing a khom syllable, with wavy 'ray' marks radiating from the outer corners; at the center a 3x3 grid crossed by two diagonals holds further khom syllables; the syllable 'ma' is written once in the left margin outside the frame — none of the khom syllables could be read with confidence]

This is the Phraya Tao Leuan (Lord Shifting-Turtle) yantra. Consecrate it with this sacred formula: 'Namo Buddhaya, na saṅ si no, i sa wa su, ja pha ka sa, ma a u.' Use this formula to consecrate the Phraya Tao Leuan yantra, inscribed on three brick tablets, then consecrate it for 108 recitations. Then place it in water and make your wish according to your desire. Carry it out in solemn silence.

138

[diagram: a large diamond inscribed within a square frame; the four points of the diamond and the four corners of the outer square each carry a small khom syllable or a tasselled 'flame' mark, and a further syllable sits at the very center where the diagonals cross — none of these could be read with confidence]

This yantra is called the Great Maharut ('Great Sliding/Drawing Charm'). Have it stamped on the back of another yantra together with the nine sacred qualities (nava-hara-guṇa), namely: 'A saṅ wi su lo, pu sa phu pha.' It may be inscribed on a silver or gold takrut. Inscribe it for any purpose whatsoever, without doubt. If going before a nobleman, wear it drawn to the right side; if going to a woman, wear it drawn to the left side. [illegible]

Maha Yant Manual, [page] 139 Keep an enemy drawn [tied] at the front [of the charm]; if he pursues you, draw him tied at the back. If anyone becomes angry with you, inscribe a yantra on paper, write that person's name on it, then soak it in fragrant oil and anoint your body with it — seeing your face, they will love you greatly. Consecrate it with this formula: 'Sodhaya, na ma a u, kukaraṇī,' [and] 'A saṅ wi su lo, pu sa phu pha.' Recite this formula over it 108 times. This yantra may also be inscribed on lead. If going to see a loved one, draw them tied at the back; if you meet an enemy, draw them tied to the front. For sore eyes, soak a takrut in water and drop the water into the eye — it will heal. If you are drawn to any woman, take a rak leaf, write that woman's name on it, then draw it onto the takrut's cord, then bring it into your own bed — this works very well. But as an alternative method, old Uncle Ngoen (Silver) says as follows: If going before a nobleman or lord, draw it and keep it on the right side; the lord will see you and love you greatly. If going to see a woman, draw it and keep it on the left side. When drawing it, write the year, month, day and time on a rak leaf, then draw it in to bring her to you; that woman will love you greatly. If you wish for everyone to love you, take shell-scale grass and rub it on your hand, then draw it to the right — you will be loved. If you must fight off bandits, tigers, rhinoceroses, or buffalo, take a san-phra-mon leaf 1, kat-mon leaf 1, ton-di leaf 1, rub them on your hand and draw [the amulet] to the left — all devas and human beings will protect you.

140 If you fall ill with fever, soak a takrut in water and drink some of it, sprinkle some [on the body] — the fever will be cured. Bandits lying in wait for us will never catch us sleeping. This takrut, the master has set its price at [symbol: a cross with a dot above, an old weight-notation mark] one [unit] of gold. If a spirit possesses [someone], take a takrut soaked in water, and drip candle-wax into holy water, then sprinkle it to drive the spirit out. Take khonthi-so leaf 1, si-fan leaf 1, khat-mon leaf 1, khonta leaf 1, phutthraksa (canna) leaf 1; boil them to make water to dye the takrut's cord. But when winding the cord onto the takrut, take yiraap leaf 1, shell-scale grass 1, rub them on the hand as you draw the cord, winding it on until it is finished.

[diagram: three small circular takrut-tube designs shown side by side, each a coiled spiral tapering to a wavy 'flame' tip at top, with a khom syllable written at the center of each coil — the syllables could not be read with confidence]

This yantra is called the Lesser Maharut. Its method of use is the same as the Great Maharut.

Maha Yant Manual, [page] 141

[diagram: a square frame divided into a 4x4 grid of sixteen cells, each cell containing a khom-script syllable that could not be read with confidence]

Write this yantra and place it inside a money-bag/purse — the money in it will never run out.

142

[diagram: a square frame crossed by both diagonals forming an X, with a khom syllable written in each of the four triangular sections — top, bottom, left, and right — the syllables could not be read with confidence]

Write this yantra and place it on the house door to guard against thieves.

Maha Yant Manual, [page] 143

[diagram: a square frame containing two horizontal rows of khom-script syllables, four to a row, one row above the other — the syllables could not be read with confidence]

Tie this around a child's wrist so the child will not cry.

154

[Yantra: a square frame divided into a 4×4 grid of cells, each cell containing a cursive khom-script syllable — largely illegible]

This yantra: write [the person's] name and place it in a betel leaf, then float it away on water — the wrath will be dispelled, again and again. If a woman is enraged, place [the charm] in a betel leaf [and set it in] water — [her fury] will be dispelled.

Maha Yant Manual 155

[Yantra: a rectangular frame containing two rows of khom-script syllables — three characters in the upper row, four in the lower row — largely illegible]

Tie [this] around the mother's wrist — she will give birth easily.

Maha Yant Manual 157

[Yantra: a square frame with both diagonals drawn, forming an X, with a khom-script syllable in each of the four triangular sections — largely illegible]

This yantra: inscribe it on black lead (tin), hang it at the house door — [misfortune] will never enter at all; it is very potent indeed.

[Below: a circle enclosing repeated cursive khom marks, with a crescent-moon shape beneath it — illegible]

158

Ma-uek-at-bok-bik: [it] seals the mind, seals the mouth of the enemy 'Ma' — remains still, motionless, unmoving, leaning still. A-uek-at-bok-bik: [it] seals the mind, seals the mouth of the enemy 'A' — remains still, motionless, unmoving, leaning still. U-uek-at-bok-bik: [it] seals the mind, seals the mouth of the enemy — remains still, motionless, unmoving, leaning still. Inscribe [this] onto a clay/brick tablet, taking the name of the hated enemy and placing it within the yantra. Sprinkle consecrated water over the tablet, then cast it into an abandoned body of water. Fix the mind firmly in resolve, then cast it into the water.

[Yantra: a square frame with both diagonals drawn, a khom-script syllable in each of the four triangular sections — illegible — and the word 'ชื่อ' ("name") written at the center, marking where the enemy's name is to be inscribed]

Maha Yant Manual 159

Na-uek-at-bok-mit, Mo-uek-at-bok-mit, Phut-uek-at-bok-mit, Tha-uek-at-bok-mit, Ya-uek-at-bok-mit: Na seals the mind, seals the mouth of the enemy — remains still under Na, unmoving, leaning still, motionless. Mo seals the mind, seals the mouth of the enemy — remains still under Mo, unmoving, leaning still, motionless. Phut seals the mind, seals the mouth of the enemy — remains still under Phut, unmoving, leaning still, motionless. Tha seals the mind, seals the mouth of the enemy — remains still under Tha, unmoving, leaning still, motionless. Ya seals the mind, seals the mouth of the enemy — remains still under Ya, unmoving, leaning still, motionless. Inscribe [this] on a clay/brick tablet and cast it into an abandoned body of water, again and again.

[Below the text: a four-legged offering stand/altar drawn in perspective, bearing four small triangular pennants, each inscribed with khom-script syllables — illegible]

160

Pubbeva sannivāsena, pubbe ca pi tena-vā, evaṃ taṃ jāyate pemaṃ, uppalaṃ va yathodake. [Because of past cohabitation (in a former life), or because of benefit rendered in this one, love thus arises — like a lotus born from the water.] Recite [this] while looking upon the pair, indeed.

[Yantra: a large circle enclosing a smaller inner circle divided by a cross into four quadrants; between the outer and inner circles runs a ring of cursive khom-script syllables, with further scattered khom marks inside — illegible]

For this yantra, one is to place a lead sheet [inscribed with it] inside an oil lamp, and light it as an offering to the Buddha/a monk — various forms of gain and veneration will arise, indeed.

Maha Yant Manual 161

This yantra is called 'Na-mo-Phut-tho.' Place the yantra face-down at [our/one's] chest — for a woman restless in her sleep, indeed. [reading of 'อกเรา' uncertain — possibly 'อกเรือน', the ridge-beam of the house]

[Yantra: an outlined rectangular frame with looped, rounded corners resembling large rings — no characters are drawn inside it]

162

[Yantra: a large rectangular grid of nine columns and multiple rows, each cell containing a cursive khom-script syllable — illegible]

For this yantra, one is to inscribe it on a silver sheet, or a gold sheet will also do; roll it into a single-strand takrut (amulet) — very excellent indeed.

Maha Yant Manual 163

[Yantra: a large circle with a ring of cursive khom-script syllables running around its circumference, and further scattered khom marks inside — illegible; no running Thai caption appears on this page]

[Yantra: a large triangle with khom-script syllables placed along each edge, at the apex, and along the base — illegible]

Namamaṃ samāso yuddhatto yuddhatta — for all such names, give [each] the letters 'e-hi.' Kāro hoti sambhavo — [with] 'e-hi' the letters [thus] arise and the yantra becomes complete, again and again. When inscribing, recite this sacred verse for every single character.

Ehi piyo āgaccheyya āgacchāhi anantaṃ vināsayaṃ sodhāya — [come, beloved one, come, come; destroy the boundless, purify] — again and again; then consecrate the yantra, thus.

Buddha-ovādaṃ, buddha-citta-citti-mitta-citti, citte-citti, manussā sabbe janā bahū janā veyyamānī, purisa-cittaṃ itthī-cittaṃ, ehi tettha-ne citta-vitiṅ-kare — again and again; then consecrate the 'Buddha' syllable at the center of the yantra, thus.

Maha Yant Manual, page 155.

[diagram: a square frame with circles at the four corners and at the midpoint of each side, joined by diagonal lines forming an inner diamond; the four corner triangles each hold khom-script syllables [อักขระขอมในยันต์ อ่านไม่ชัด — khom characters in the yantra, not clearly legible], and the top and bottom corners also show paired cylindrical rod-shapes; inside the diamond sits a tiered pedestal topped with a ball, flanked by three flame- or spiral-topped finial shapes rising above it, with further khom characters beneath.]

This yantra: inscribe it on a lotus leaf, soak it in fragrant oil, and use it to anoint the body — one will never be defeated by anyone. Consecrate it with the Five Buddhas, 108 times. And if it is inscribed on a silver plate and made into a takrut amulet worn on the body, it bestows loving-kindness (metta); it can be used for all manner of purposes — it is truly a great marvel.

Maha Yant Manual, page 157.

[diagram: a wheel-shaped yantra formed of three concentric rings divided into radial sectors, each sector bearing a khom-script character [อักขระขอมในยันต์ อ่านไม่ชัด — khom characters in the yantra, not clearly legible]; four of the inner sectors additionally show paired cylindrical rod-shapes matching those in the yantra on the previous page.]

The Crown-of-the-Buddha Yantra: it may be inscribed on a hat, or on a pra-jiat protective cloth — very excellent indeed. A yantra inscribed on a lump of palm sugar and placed into a jar of water: whoever drinks from that water will come to love us completely. When making it, write the name of the person we desire in the center of the yantra, then write our own name over it, then stamp the sacred characters over the name once more. If their year, month, and day [of birth] can also be inscribed, it is even better. This has been done many times — have no doubt at all, it is truly marvelous.

Page 158.

[diagram: an elongated, oval scroll-shaped yantra outline, rounded at the left end and tapering toward the right; a continuous line of khom-script characters runs along the curved border [อักขระขอมในยันต์ อ่านไม่ชัด — khom characters in the yantra, not clearly legible]; the interior is ruled into a grid of cells filled with further khom syllables, with the two rightmost columns replaced by spiral/coil motifs; a pair of stacked-disc stand shapes flanks the yantra just outside its left end, and another pair flanks it outside the right end.]

[The following is a Pali-style incantation formula; the precise technical procedure it encodes is not clear from the printed text alone — it appears to concern a method of dividing or classifying a set of "complete-characteristic" marks in sequence:] First: the complete characteristic [marks], one portion, showing the indication of the second... divide, the remainder... without the first. Second: the complete characteristic [marks]... showing the indication of the third... divide, the remainder... without the second. Third: the complete characteristic [marks]... showing the indication of the fourth... divide, the remainder... without the third.

Maha Yant Manual, page 159. Fourth [continuing the formula from the preceding page]: the complete characteristic [marks]... showing the indication of the first... divide, the remainder... without the fourth. This sacred verse (khatha) is used to consecrate the pattern of the 108 marks of the Buddha's Footprint. When about to approach officials or any person, one may write it on a betel leaf or on paper, then keep it in the mouth [as one goes] to face enemies — they will be wholly unable to harm us. If one goes before a king or lord, that lord will fear us greatly; overwhelmed by its power, he will not even be able to open his mouth [against us]. Likewise with women: even one who does not know us at all, once she has spoken with us, will be unable to leave. Keep this in the mouth — it is excellent; it has been done many times [with success].

[diagram: a bordered square yantra with hook-shaped corner finials, ruled into a grid of five columns and five rows filled with khom-script syllables [อักขระขอมในยันต์ อ่านไม่ชัด]; a small tiered pedestal shape occupies the middle cell of the grid.]

Page 160.

[diagram: a small triangular yantra — a circle bearing one khom character at the apex, with two further khom characters set beside crossing diagonal lines beneath it, above a horizontal bar divided into compartments holding additional khom characters [อักขระขอมในยันต์ อ่านไม่ชัด].]

This yantra is named "Phet Lueak" (Chosen Diamond). It may be made into a takrut, or used to make a candle that brings about disappearance/oblivion — it can be used for absolutely anything, according to whatever one desires.

[diagram: three small stupa-shaped (chedi) yantra figures set side by side, each topped with a spired finial flanked by smaller flame- or leaf-shaped finials, above a round dome bearing a khom character, resting on tiered rounded platforms each inscribed with further khom characters [อักขระขอมในยันต์ อ่านไม่ชัด]; the three figures differ slightly from one another in their characters.]

Maha Yant Manual, page 161.

[diagram: three nearly identical vertical wand/pendant-shaped yantra figures set side by side; each has a zigzag flame-like coil at the top, descending into a small loop enclosing a khom character, then a horizontal band flanked by two small eye-like motifs and containing further khom characters [อักขระขอมในยันต์ อ่านไม่ชัด], and finally another zigzag coil descending below.]

This yantra is for inscribing on all 108 prayer beads; the character presiding on top is "น" (na), changed for each and every bead as follows: [what follows is a Pali-derived recitation given here in a rearranged/esoteric form of the well-known Itipiso recollection of the Buddha's virtues; the recognizable epithets embedded in it correspond to: endowed with knowledge and conduct, well-gone, knower of the world, the unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One].

Page 162. The middle character "na" (น) changes as follows: Namo Buddhaya, Mo Buddhayana, Buddhayanamo, Thayanamo Phut, Yanamo Buddha, Namo Buddhaya, Mo Buddhayana, Buddhayanamo Thayanamo Phut, Yanamo Buddha, Namo Buddhaya, Mo Buddhayana Buddhayanamo, Thayanamo Phut, Yanamo Buddha, Na Mo Buddhaya Mo Buddhayana, Buddhayanamo, Thayanamo Phut, Yanamo Buddha Namo Buddhaya, Mo Buddhayana — rotate the syllables onward like this until all 108 are complete. All other characters remain fixed and unchanged; only the "na" (น) follows this rotation, called the Pathamam Bindu formula, throughout. If anyone encounters these eighteen sacred [formulas], they are said to escape the danger of battle. Have a sheet of lead cast bearing the images of 3 Buddha figures to serve as the head-bead of the strand, then inscribe [the rotated mantra] in sequence for all 108 beads — choose an auspicious day before inscribing. Once inscribed, consecrate it by reciting Itipiso [and so on] 108 times, Sambuddhe [and so on] 108 times, and Pathamam Bindu [and so on] 108 times; this grants endurance and freedom from all harm, certainly. Whatever one wishes for will be attained just as wished. To further increase its merit, place the beads upon the head and recite "Savisariyoti" 108 times — this increases the merit belonging to oneself to 1,000,005.

Maha Yant Manual, page 163. Kanthatatassa: raise the prayer beads and recite 108 times; the merit gained is 10,007. Phahangdatsadang: place the beads on the right arm and recite; the merit gained is 11,000 — [it confers] the power to bind and imprison [enemies] on every side. Sattasuchinang: hang the beads on the left arm, recite 108 times, and gain the merit of delivering one's father, mother, and entire lineage from danger. If one wishes to induce sleep, or desires something in the realm of sensual love, soak the beads in young coconut water and consecrate them with the formula "Maharabtharb"; recite with the eyes closed, then sprinkle the water onto the body of the person desired; afterward wrap the beads in cloth and hang them at the head of the bed — combine these steps and proceed, and it will succeed just as wished. If one wishes to appear disguised or to leap [into danger] unrecognized, take the head of a phi phrai spirit or similar and carve it into the likeness of Hanuman; plug both ears with clay, then inscribe around the body [of the figure] — on one side inscribe "Itiparamita." When about to go, take raw [coconut] oil; near dawn at midnight, soak the beads in the oil, then consecrate with "Itiparamita" 108 times and the "thirty paramis" [perfections], together with one baht's worth of candle, reciting 7 times. Have everyone accompanying you eat [a portion of] the head, then have them take up the beads and place them on the crown of the head. When setting out, one will carry the majesty of Hanuman; other people will not see us at all, and will be unable

Page 164. ...to do us harm. We take the beads and hang them around the neck, reciting: "Sabbe sattā averā hontu, sabbaṃ satrū vidhaṃsetu asesato" [may all beings be free from enmity; may all enemies be utterly destroyed, without remainder]. Press the tongue against the roof of the mouth, press the big toe firmly against the ground, and recite — it is exceedingly excellent. If someone comes to seize us, place the beads upon the head, raise the hands in homage to the Buddha, and then recite: "Namo Buddhāya mahānubhāvena me rakkhantu svāhāya," then withdraw from that place. If they cry out [in pursuit], hang the beads around the neck and recite — use it just as one wishes.

[diagram: a bordered grid of four columns by four rows, its cells filled with a mixture of Thai numerals and khom-script characters [อักขระขอมในยันต์ อ่านไม่ชัด].]

Inscribe this for use in [making] holy water — it is very excellent indeed.

[diagram: a square yantra bordered by rounded hook-shaped finials at the corners and at the midpoint of each side; the outer border is divided into cells along the top, bottom, and sides, each bearing khom-script characters [อักขระขอมในยันต์ อ่านไม่ชัด]; within is a smaller square with further khom characters in its four corners and a stacked-disc pedestal shape at its center; outside each side's midpoint sit paired rounded rod-shapes accompanied by additional khom characters.]

This yantra is inscribed to make into powder.

[diagram: a square outline with diagonal lines forming an inner diamond, similar to a yantra shown earlier in this manual; a small spired stupa shape occupies the diamond's center; khom-script characters fill the four corner triangles and line the diamond's sides [อักขระขอมในยันต์ อ่านไม่ชัด]; pairs of rounded rod-shapes flank each of the four outer corners.]

Inscribe it on a sandalwood tablet and apply it to the face — very excellent indeed.