Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Clear Realization of Caṇḍamahāroṣaṇa is a ritual manual detailing the meditative and magical practices associated with the wrathful deity Caṇḍamahāroṣaṇa. The text instructs the practitioner in a progression from internal visualization and deity yoga to the application of external ritual magic. It begins with the invitation of the deity from Akaniṣṭha and the execution of a dissolution meditation focusing on the seed syllables and the nāda. The work then transitions into the use of specific mantras and material substances—such as crow's blood, bone kīlas, and charnel ground materials—to achieve various siddhis. These include the ability to travel through the sky, the destruction of enemies' magical mechanisms, the subjugation of opponents, and the healing of eye diseases. By committing to these practices, the reader is expected to attain divine pride and the power to manipulate physical and metaphysical circumstances through the agency of the deity's wrathful energy.
Provenance
About this text
A treatise detailing the manifest realization of the Great Fierce Caṇḍa, the Caṇḍamahāroṣaṇābhisamaya is a work of the classical Tibetan period. It is attributed to the Indian author Mahāsukhatāvajra. The text was translated into Tibetan by shakya’i dge slong gzhon nu dpal and is preserved in the Tengyur, volume ཤ, where it comprises twelve pages. Within the Tibetan Buddhist canon, it is categorized among the Other Wisdom Tantras. The work enacts a ritual process for the yogin, beginning with the preparation of a secluded seat and the invitation of the deity Caṇḍamahāroṣaṇa from Akaniṣṭha. It guides the practitioner through the presentation of seven types of unsurpassed offerings and a precise dissolution meditation involving the hūṃ, the crescent moon, the bindu, and the nāda, culminating in a state of non-conceptualization. A scholar or serious reader consults this text today to examine the specific meditative and ritual instructions used to accomplish the glorious Great Fierce Caṇḍa, particularly the sequence of visualization and the dissolution of seed syllables into space.
Cite thisAnuvāda, “The Clear Realization of Caṇḍamahāroṣaṇa” (Toh 1782), machine draft, 2026.https://naxiai.com/tibetan/works/toh1782
Summary & commentary
Significance
This text is significant as an example of the intersection between high tantric visualization and the 'folk' elements of ritual magic and sorcery within the Indo-Tibetan tradition. It illustrates the use of wrathful deities not only for spiritual liberation but for pragmatic, worldly goals such as protection and subjugation.
Structure
Passages
Section
Description
1-6
Deity Yoga and Visualization
Instructions on inviting the deity, performing offerings, executing the dissolution of syllables into space, and establishing the source of phenomena.
7-15
Ritual Magic and Siddhis
Detailed mantras and material prescriptions for achieving specific outcomes, including longevity, attacking enemies, entering cities, and curing diseases.
16
Colophon
Attribution of the compilation to Paṇḍita Mahāsukhavajra and translation to the monk Zhönnu Pal.
Themes
Deity Yoga (1-6)
Wrathful Rituals and Subjugation (7-15)
Mantra and Material Agency (8-15)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Caṇḍamahāroṣaṇābhisamaya. In the language of Tibet: gTum chen drag po’i mṅon par rtogs pa (The Manifest Realization of the Great Fierce Caṇḍa). Homage to the Guru and the glorious Great Caṇḍa.
A yogin who wishes to accomplish the glorious Great Fierce Caṇḍa should first, for a time, sit upon a comfortable seat in some secluded place that is conducive to the mind. Having first sat down, he should bind the sword mudrā and place it three times upon the heart, the ūrṇā-kośa (between the eyebrows), the throat, and the crown of the head, reciting:
Namaḥ sarvāśāparipūrakebhyaḥ sarvatathāgatebhyaḥ sarvathā hara hara māraya māraya sarvavighnān jñānakhaḍga hūṃ phaṭ.
Regarding that, the sword mudrā is as follows: the index and middle fingers are held straight, while the ring and little fingers are pressed down by the thumbs. By this, one should visualize that the obstructing spirits wandering in the ten directions are uprooted. Then, holding it to the crown of the head, one should request them to depart with the syllable MUḤ. One should then visualize OṂ ĀḤ HŪṂ at the crown, throat, and heart, and touch them with the left hand while reciting those three syllables three times. Likewise, one should recite at the crown: OṂ MAṆIDHARIVAJRIṆI MAHĀPRATISARĀ RAKṢA RAKṢA MĀṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
With OṂ ĀḤ VAJRĀSANE HŪṂ, the seat is consecrated. Having performed these protections, one should meditate on a sun disk upon a moon maṇḍala at one’s own heart, and upon that, meditate on the syllable HŪṂ together with rays of light. Then, by those rays of light, the body is completely purified.
Pervade the three realms up to the limit of Akaniṣṭha, and having invited the glorious Caṇḍamahāroṣaṇa who resides therein, gaze upon him in the sky before you. Meditating on him in the form of light rays, flowers, and so forth, one should present offerings preceded by the water for the face and the water for the feet. The unsurpassed offerings are of seven types, as follows: "I confess all my misdeeds." "I rejoice with supreme delight in the virtues of other beings." "For the sake of the Blessed One’s entering [the world] and for the sake of ensuring the abiding of the Jewel of the Sublime Dharma, I take refuge in the Three Jewels." "Having brought to mind the ocean of awakening, I shall abide on its path and engage in the practice of virtue for the sake of awakening"—by means of these [verses]. Thereupon, the Blessed One, being pleased, grants the word "Excellent" and provides encouragement to the practitioner. Then, having prostrated to the Blessed One and requested forbearance, one should visualize him departing to his own abode. Then, having actualized the meaning of these [mantras]: oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ and oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ, one should meditate on emptiness. First, one should meditate on love, compassion, joy, and equanimity, and make the aspiration: "May I become a Buddha for the benefit of wandering beings." Then, the sequence for meditating on emptiness is as follows: dissolve the stable and moving [world] into the seed-syllable, and oneself [dissolve] into the moon and sun.
The moon and sun also dissolve into the hūṃ; the ū into the ha; the ha into the head-stroke (mātrā); the head-stroke into the crescent moon; the crescent moon into the drop (bindu); and the drop into the nāda. The nāda then dissolves into space, and one should not entertain even the slightest conceptualization. Having remained in that state for a single instant, preceded by the recollection of one’s aspiration, one should visualize a red channel-source (dharmodaya). In its center, upon a moon and sun maṇḍala arisen from the syllables a and repha, is a blue hūṃ with red channel-like rays of light. The moon and so forth merge, and from the total transformation of that which has the appearance of quicksilver, one should meditate on the glorious Great Fierce Wrathful One (Caṇḍamahāroṣaṇa), blue with red channel-like rays of light. He gazes askance, bites his lower lip with his fangs, and with his left and right hands holds a lasso with a threatening gesture (tarjanī) and a sword. He wears a tiger-skin lower garment, stands in the tortoise posture, has one face and two arms, and five topknots. He is adorned with various ornaments of a youth, his body is extremely firm, and his two eyes, red with great compassion, are adorned with a jewel crown. In the sequence of the east and so forth, there are Locanā, white, holding a white lotus; Māmakī, blue, holding a vajra; Pāṇḍaravāsinī, red, holding a red lotus; and Tārā, green, holding a blue utpala. These are seated in the vajra posture, adorned with various garments and ornaments, possessing the appearance of sixteen-year-olds, and their right hands perform the gesture of supreme generosity.
In the center of the source of phenomena (dharmodaya), one should visualize the Blessed One seated upon a moon and sun throne. Then, from one's own body, red light rays should invite the circle of Buddhas, Bodhisattvas, and Yoginīs, and one should pray for empowerment with the words: abhiṣiñcantu māṃ sarvatathāgata. They should then confer empowerment with vases filled with the five nectars, using the mantra: oṃ sarvatathāgatābhiṣekasamayaśriye hūṃ.
Then, as one is washed by the water of empowerment, Prajñāpāramitā emerges, embraces the Blessed One, and presses him firmly. She is of an intensely red complexion and form, sixteen years of age, naked, adorned with various ornaments, and holding a white lotus in her left hand. Then, one should sport with her, and from that, the sound of a great drum resounds in the sky, and a rain of saffron and other substances falls. Then, one should maintain the divine pride with the thought: "I am the Blessed One, the glorious Caṇḍamahāroṣaṇa, the leader of the five Yoginīs," for as long as one does not become weary. When weary, one should recite the mantra with that pride: oṃ caṇḍamahāroṣaṇa hūṃ phaṭ. When the desired duration is reached, one should recite: oṃ vajrasattva samayam anupālaya | vajrasattvas tvam anupatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | supoṣyo me bhava | anurakto me bhava | sarvasiddhim me prayaccha |
Sarvakarmasu ca me cittam śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān sarvatathāgata vajra mā me muñca vajrī bhava mahāsamayasattva āḥ. Having recited this, one should remain for as long as desired with the divine pride of the deity. One should meditate in three or four sessions; this is the ritual of meditation and recitation.
The external protection of purity is for the sake of subduing obstructing spirits. Offerings are the accumulation of merit. Emptiness is the accumulation of wisdom. The form of the deity is buddhahood itself. The four goddesses are the four immeasurable abodes. The consort is the nature. Internally, the clear light is death. The source of phenomena (dharmodaya) is the bhaga; the moon and sun are the semen and blood; and the mantra is the mind of the intermediate state. The form of mercury is the transformation into the nature of the kalala, arbuda, peśī, and ghana stages. Becoming adorned with ornaments is the development of limbs and digits. The four goddesses are earth, water, fire, and air. The inconceivable form of all is Prajñāpāramitā. In this regard, these are indeed the very buddhahood of all, yet they are governed by ignorance and the afflictions. For the sake of liberating sentient beings, the union itself is the threatening gesture; the sword destroys ignorance, and the noose destroys the afflictions.
The moon and the sun, having transcended existence and non-existence, abide as the wrathful forms of Great Loving-Kindness in the field of the source of phenomena (dharmodaya). They are utterly pure. Then, for the purpose of the preliminary service, one should recite the mantra one hundred thousand times. Beginning from the first day of the dark fortnight and continuing until the full moon, one should meditate and recite three times the daily amount—ten thousand times each day. On the day of the full moon, having made offerings and presented the torma (bali) to the best of one's ability, one should recite throughout the entire night in a secluded place until the sun rises; this is the ritual for the preliminary service.
Regarding the torma ritual: having visualized the torma vessel as a lotus vessel arising from the syllable A, one views what is contained therein as the nectar of the deities. Having consecrated it seven times with the mantra Oṃ Caṇḍamahāroṣaṇa idaṃ baliṃ gṛhṇa gṛhṇa mama sarvasiddhiṃ kuru hūṃ phaṭ, one should offer the torma to the Blessed One.
Then, at the conclusion of the preliminary service, on a Puṣya day, one should take a sword made of iron or of a consecrated wood, the size of a thumb, and beautifully adorned with a garland of flowers. Having washed it with the five products of the cow and all types of perfumes, one should read the volume of the Prajñāpāramitā in front of the image properly prepared on a cloth painting. Having presented extensive tormas and offerings, one should hold the sword with both hands on the day of the full moon and perform the recitation for one month. Then, when the full moon day is complete, one should recite throughout the night. If it then blazes or becomes radiant, it is accomplished at the rising of the sun.
Having abandoned the consumption of meat and drink, some with curled hair, appearing sixteen years of age, will travel through the sky and live for ten thousand years; this is the ritual for the siddhi of the sword.
Then, if one wishes to afflict an enemy with fever: Oṃ daha daha, paca paca, matha matha, jvara jvara jvalaya jvalaya, śoṣaya śoṣaya, gṛhṇa gṛhṇa, jvala jvala, oṃ caṇḍamahāroṣaṇa hūṃ phaṭ svāhā. On a cloth from a charnel ground, one should draw the target figure eight finger-widths in size using poison and sita (mustard) seeds, surrounded by the garland mantra. Having placed the image inside wax, it should then be inserted into a sen tree. Oṃ caṇḍamahāroṣaṇa [name] jvareṇa gṛhṇāpaya hūṃ phaṭ. If one recites these mantras and heats them in a charnel ground fire, the target will undoubtedly be afflicted with fever.
Oṃ vikṛtānana paravala bhañjane bhañjaya, stambhaya stambhaya, vajrapāśena bandha bandha hūṃ phaṭ gaḥ, khaḥ khaḥ khaḥ ha hā hi hī pheṃ oṃ caṇḍamahāroṣaṇa hūṃ phaṭ. Having written these mantras on birch bark with orpiment and turmeric, wrap them in wax and insert them into the liṅga. Drive stakes into the eight limbs and place the image face-down in a pit. By these means, an approaching army will be pinned down by the stakes.
Oṃ jaya jaya parājaya nirjātayantre hī hī hā hā sphoṭaya sphoṭaya, utsādaya utsādaya, śīghraṃ māraṃ kuru kuru oṃ caṇḍamahāroṣaṇa hūṃ phaṭ.
If these mantras are written on a cloth from a charnel ground, wrapped with a blue thread, and bound to the upper arm, they will destroy the magical mechanisms of others. OṂ E CALE TSAṄCALA KṚLAYA HŪṂ PHAṬ. Having made a wax effigy (liṅga) four finger-widths in size, and having written the name of the target along with the mantra on birch bark with orpiment, place it inside the effigy. Then, having struck it with a ritual dagger (kīla) and buried it in a pit at a crossroads, the opponent’s mouth will be struck by the dagger. OṂ SARVA MĀRA BHAÑJANI HŪṂ PHAṬ. Having combined the name of the target with the previously explained ritual, if one strikes the feet with a ritual dagger, it will paralyze their coming and going. OṂ SANTASANE MOHĀNAYA HŪṂ PHAṬ. If this mantra is bound to the crown of the head, it will provide protection. OṂ YAMA MARDANE MARDAYA MARDAYA OṂ CAṆḌA MAHĀROṢAṆA HŪṂ PHAṬ. This is the mantra for clearing away the disease of sin. OṂ KRODHANE KROṢAṆE BHEDANĀYA HŪṂ PHAṬ. This is the mantra for clearing away piercing pain. OṂ YAMĀNTAKA HRĪḤ ṢṬRĪ HŪṂ HŪṂ PHAṬ. OṂ TRĀSA YA TRĀSA YA CAṆḌA PRACAṆḌA HŪṂ PHAṬ. If one recites this, the buffalo will flee. OṂ HILI PHUḤ PHUḤ. If one recites this, the snake will flee. MAMMA MAMMĀ GṚDHINI KHĀHI VIṢA CARUGVINI KHA KHA KHA HA HA SAḤ SAḤ SAḤ CAṆḌA MAHĀSENAJÑĀPAYATE SVĀHĀ. OṂ SAṂKĀRIṆI DHVAṂ HĪ HŪṂ HAḤ. This is the mantra of the Garuḍa; accomplishment is achieved through ten thousand recitations. OṂ SPETKĀRA PHEṂ PHEṂ HA HA HA HĀ HĀ PHAṬ. This is the mantra for sporting in the charnel ground.
OṂ SARVA VIDYĀDHIPATAYE PARAYANTRA NĀŚANA SARVA ḌĀKINĪNĀṂ TRĀSAYA BANDHA BANDHA MUKHAṂ KĪLAYA KĪLAYA HŪṂ HŪṂ PHAṬ. This is the mantra for entering cities and fields. Furthermore, having taken the blood of a crow, one should write the mantra on a copper plate. Wrapping it in the excrement of the person whose name is used, if it is then eaten by a crow, even one of inferior intellect will be immobilized through this application of the mantra: OṂ KĀKA KUTANI KRAVANI SVĀHĀ. [And:] [Name] KĀKENA VANKṢĀPALA CAṆḌA MAHĀSENAJÑĀPAYATI HŪṂ PHAṬ. Having written this mantra with the eye of a crow, one should wrap a sixteen-finger-width image in blue cloth dyed from a cemetery. Binding it to a staff in the cemetery, one should recite it throughout the night while sitting in the squatting posture. Upon seeing this, the enemy host will be paralyzed; if it is removed, they will be released. If the powder of this is smeared on the body and feet, one will be unable to run and will fall unconscious. Regarding that, the mantra is: OṂ ĀKṚṢYA ĀKṚṢYA MOHAYA [Name] VAŚĪKURU SVĀHĀ. Having taken a worm from the belly and ground it into a fine powder, one should make a pill with the blood of Amitābha and the ring finger. Having empowered it with the previously explained mantra, if it is given as food or drink, there is no doubt that even a woman who is arrogant with pride and haughtiness will be brought under control, and she will follow one until death. All of these are accomplished only by one who possesses the nature of meditation.
If it is extracted, one is liberated. Next, the method for subjugation shall be explained: using the two wings of a flying bee, the two central teeth, and a garland of corpse-flowers, one should meditate on a yellow body for subjugation, as previously explained for the rite of paralyzing. For expelling, the color is smoke-colored; for killing, it is black. For other various activities, one should meditate on the blue color for the rites of pacifying and liberating. For all activities, one who possesses a nature of gradual devotion and meditation acts like a king.
OṂ JVALĀKARĀLAVADANE HASA HASA HALA HALA VAJRE SUVAJRE SPARA SPARA SPARAYA SPARAYA SARVAMEGHATĀBHITAṢṬAṂ STAMBHAYA STAMBHAYA SPHOṬAYA SPHOṬAYA YAḤ YAḤ SARVAPĀNĪYAṂ ŚOṢAYA ŚOṢAYA HŪṂ PHAṬ. If one recites this mantra and looks in all directions, the wind and clouds will be dispersed.
Next, in order to please the Blessed One, the offering maṇḍala shall be explained. First, having purified the mouth and so forth, the protection mantra is: OṂ MAṆIDHARIVAJRIṆI MAHĀPRATISARE RAKṢA RAKṢA MĀṂ HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. OṂ HRĪḤ SVĀHĀ is the mantra for washing the hands and feet and for the ritual sprinkling. OṂ SARVATATHĀGATĀBHIṢEKASAMAYAŚRIYE HŪṂ is the mantra for the ritual bath. Likewise, with this mantra for blessing the flowers, one should take a single flower and, for the sake of blessing the flowers, prepare a moon-like maṇḍala with fragrant water or cow-products.
OṂ SARVA VIGHNĀN UTSĀRAYA HŪṂ SVĀHĀ, or alternatively, OṂ VAJRA REKHE HŪṂ. Then, with Ā REKHE SARVA TATHĀGATĀ TIṢṬHANTU SVĀHĀ, offer flowers. Having washed the hands, one should visualize Mount Meru in the center, Pūrvavideha in the east, and so forth. Above this, the syllable HŪṂ completely transforms into the glorious Caṇḍamahāroṣaṇa, surrounded by the five goddesses who are the complete transformation of LAṂ, MĀṂ, PAṂ, and TĀṂ. One should visualize the garland [of deities] and invite those established from beginningless time, causing them to enter, be bound, and be pleased with the syllables JAḤ HŪṂ BAṂ HOḤ. One should then make offerings of flowers and so forth: OṂ CAṆḌA MAHĀROṢAṆA PUṢPAṂ PRATĪCCHA HŪṂ PHAṬ. OṂ LOCANĪ PUṢPE PRATĪCCHA LAṂ SVĀHĀ. One should understand the others, such as Māmakī, in the same way. Just as with PUṢPAṂ, one should apply the same to DHŪPAṂ, GANDHAṂ, MĀLYAṂ, VILEPAṂ, NAIVEDYAṂ, NAIVĪDYAṂ, JALA, and so forth. Then, having pleased [the deities] with the sword mudrā, offered praise, and prostrated, one should make offerings of the nature of the mind. Having also performed the sevenfold offering and the unsurpassed offering, one prostrates again and requests forbearance:
"With bodies anointed with the sandalwood of ethical discipline,
Clad in the garments of meditative concentration,
And strewn with the flowers of the branches of enlightenment—
Please remain as you please.
Again, out of compassion for me,
I pray that you return to your seats."
With OṂ MUḤ MUḤ SVĀHĀ, one should offer pure water and flowers at their feet.
Then, having gathered the offerings, one should meditate, thinking, "They have departed," and then discard them in a clean and secluded place. Once it has become pure, one may act as one pleases.
OṂ HRĀṂ HRĪṂ HROṂ CAṆḌARŪPE CAṬA CAṬA PRACAṬA KAHA KAHA PRASPHARA PRASPHARAYA HANA HANA GRASA GRASA BANDHA BANDHA JAMBHAYA JAMBHAYA STAMBHAYA STAMBHAYA MOHAYA SARVA ŚATRŪṂ MUKHAṂ BANDHANAṂ KURU KURU SARVA ḌĀKINĪNĀṂ GRAHA BHŪTA PIŚĀCA VYĀDHI YAKṢĀṆĀṂ TRĀSAYA TRĀSAYA MĀRA MĀRA MĀRAYA MĀRAYA RURU CAṆḌA KUKA RAKṢA RAKṢA CAṆḌA MAHĀSENA SARVA MĀJÑĀPAYATI. OṂ CAṆḌA MAHĀROṢAṆA HŪṂ PHAṬ.
This is the ritual for protection: these mantras should be written in the center of a sixteen-petaled lotus on a birch bark leaf using saffron, gallstone, and lac. Having wrapped it with a black thread, it should be tied to the upper arm or the neck.
Furthermore, if one faces south and consecrates white mustard seeds one hundred and eight times, and then strikes those possessed by ḍākinīs and the like, they will be released.
Alternatively, if one draws a double triangle on a betel leaf with a thorn and consumes it together with five grains of long pepper, all fevers such as the one-day fever and so forth will be destroyed.
OṂ CAṆḌA MAHĀSENA GRASA GRASA KHA KHA KHĀHI KHĀHI ŚOṢAYA ŚOṢAYA MĀRAYA MĀRAYA HŪṂ PHAṬ.
Having fashioned an effigy four finger-widths in height out of intoxicants, one should place inside its heart this mantra written with poison and datura on a cloth from a charnel ground.
One should strike with a bone kīla one finger-width in length. If one digs a pit in a charnel ground and places [the object] face down, there is no doubt that death will be averted within seven days. Taking neem wood and a crow's nest, one should burn them in the fire of a preta; having consecrated the ashes one hundred and eight times with the mantra oṃ caṇḍamahāroṣaṇa amukaṃ uccāṭaya hūṃ phaṭ, if one scatters them at the door, there is no doubt that the person will be expelled from the house. Taking earth from the hindquarters of two fighting dogs and scattering it over the effigies of those who are mutually hostile, they will be separated without a doubt. The mantra for separation is: oṃ dveṣaṇe dveṣavajre amukaṃ vidveṣaya oṃ caṇḍamahāroṣaṇa hūṃ phaṭ.
On birch bark, one should draw a six-finger-width tortoise with orpiment. On its four legs, one writes hūṃ, on its mouth kṣlīṃ, and in the center of its belly, two taṃs. The practitioner should surround the outside with the garland mantra, perform the offerings and praises correctly, and place it upon a brick. Covering it with the tortoise shell, one winds it with a red thread, wraps it in a cloth used for wiping feet, and strikes it with the left foot. Reciting amukaṃ vaśaṃ bhavantu up to seven times, the mouths of all enemies will be bound. The garland mantra for this is: oṃ caṇḍamahāroṣaṇa hūṃ hrīḥ hroṃ hriḥ go ra rūpe caṭa caṭa pracaṭa ghaṭā ghaṭāya ka ha ka ha prasphara prasphara ya prasphara ya kīlaya kīlaya jambha jambhaya stambha stambhaya mohaya mohaya hūṃ phaṭ.
Oṃ cili mili late hūṃ phaṭ. This is the mantra for pacifying eye diseases. Oṃ cṭāṃ cṭāṃ cṭruṃ śoṣaya dhāraṃ bandha bandha oṃ caṇḍamahāroṣaṇa hūṃ phaṭ. If one consecrates a seven-finger-length stake made of cow bone one hundred and eight times with this mantra and drives it into the ground where a cow pen is to be dug, the milk will certainly cease. If it is removed, it is released. Oṃ vajriṇi vajrapātaya surapati rājñāpayati jvālayati jvālaya jvālaya oṃ caṇḍamahāroṣaṇa hūṃ phaṭ. A wise person should take clay from an anthill, fashion it into a vajra, and consecrate it by reciting this mantra one hundred and eight times. If this is placed in a shop, the merchant's goods will be ruined in an instant. Oṃ rakṣa rakṣa saṃkocana pracala pracala prane pracala pracala mahākrodharūpe paca paca cālaya oṃ caṇḍamahāroṣaṇa hūṃ phaṭ. On the eighth or fourteenth day of the dark fortnight, one should consecrate ashes from a charnel ground one hundred and eight times with this mantra and scatter them at the enemy's house. Alternatively, if one digs a hole at the door and places an image [of the enemy] inside, they will be driven away within seven days. Next, the method for moving a city will be explained: on a birch bark leaf, one should draw a figure with two arms, the color of saffron, holding a noose and a hook, with bared fangs and a terrifying appearance. It should be prepared with the ichor of an elephant, lac, the menstrual blood of a woman, sālaṇṭa, and saffron, along with the interlinear mantras. The syllables of the mantra should be placed at the navel, the heart, and the head. The syllable Oṃ should be placed at the head.
Likewise, the syllable Hrīṃ is at the heart, and similarly, the syllable Kriṃ is at the navel. The syllable Traṃ is likewise at the eyes. Encircled by the garland mantra, it is wrapped with a red thread. The mantra is: Oṃ hrīṃ kriṃ traṃ yama-thane āka-dakṣobhaya kṣobhaya sarva-kāma-prasādhanaiḥ hraṃ hreṃ hriṃ kaṭa kaṭa svāhā. Having placed it inside a joined skull-cup and filled it with ghee and honey, wrapped it with a red thread, and performed the perfect offerings, one should bury it in a charnel ground. Pressing it down with the left foot, one recites the mantra; furthermore, one should make a rosary from red human bone and meditate. There is no doubt that for the practitioner in meditative equipoise, twenty-five thousand recitations will bring about the desired transformation. This is the ritual for moving the city.
If one lights a lamp with the tip of a pig’s fat and engages in pleasure, one binds the partner. Having combined the root of the ṣaṇi plant, the root of the kāmācī plant, and the seed of the golden tree, and having rubbed them together with camphor, if one anoints the supreme limb and engages in pleasure, the vital essence is bound. Having combined the leaves and stalk of the vāka plant, honey, lac, and long pepper in equal parts, and having mixed them with makṣika and honey, if one eats it, the vital essence increases. Having rubbed the root of the tagara plant with sudarśana and drinking it or anointing with it along with ghee, one causes [the essence] to decline. Having ground the powder of putra-jārī and caṇḍālī, the blood and semen of a nameless [person], and the intestinal worm, and giving it as food and drink, the target is brought under control. This concludes the visualization of the Great Fierce One.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.